write a speech on swami vivekananda

Swami Vivekananda and His 1893 Speech

Photo of Swami Vivekananda in Chicago in 1893 with the handwritten words “one infinite pure and holy—beyond thought beyond qualities I bow down to thee”

Swami Vivekananda (1863–1902) is best known in the United States for his groundbreaking speech to the 1893 World’s Parliament of Religions in which he introduced Hinduism to America and called for religious tolerance and an end to fanaticism. Born Narendranath Dutta, he was the chief disciple of the 19th-century mystic Ramakrishna and the founder of Ramakrishna Mission. Swami Vivekananda is also considered a key figure in the introduction of Vedanta and Yoga to the West and is credited with raising the profile of Hinduism to that of a world religion.

Speech delivered by Swami Vivekananda on September 11, 1893, at the first World’s Parliament of Religions on the site of the present-day Art Institute

Sisters and Brothers of America,

It fills my heart with joy unspeakable to rise in response to the warm and cordial welcome which you have given us. I thank you in the name of the most ancient order of monks in the world, I thank you in the name of the mother of religions, and I thank you in the name of millions and millions of Hindu people of all classes and sects.

My thanks, also, to some of the speakers on this platform who, referring to the delegates from the Orient, have told you that these men from far-off nations may well claim the honor of bearing to different lands the idea of toleration. I am proud to belong to a religion which has taught the world both tolerance and universal acceptance. We believe not only in universal toleration, but we accept all religions as true. I am proud to belong to a nation which has sheltered the persecuted and the refugees of all religions and all nations of the earth. I am proud to tell you that we have gathered in our bosom the purest remnant of the Israelites, who came to Southern India and took refuge with us in the very year in which their holy temple was shattered to pieces by Roman tyranny. I am proud to belong to the religion which has sheltered and is still fostering the remnant of the grand Zoroastrian nation. I will quote to you, brethren, a few lines from a hymn which I remember to have repeated from my earliest boyhood, which is every day repeated by millions of human beings: “As the different streams having their sources in different paths which men take through different tendencies, various though they appear, crooked or straight, all lead to Thee.”

The present convention, which is one of the most august assemblies ever held, is in itself a vindication, a declaration to the world of the wonderful doctrine preached in the Gita: “Whosoever comes to Me, through whatsoever form, I reach him; all men are struggling through paths which in the end lead to me.” Sectarianism, bigotry, and its horrible descendant, fanaticism, have long possessed this beautiful earth. They have filled the earth with violence, drenched it often and often with human blood, destroyed civilization and sent whole nations to despair. Had it not been for these horrible demons, human society would be far more advanced than it is now. But their time is come; and I fervently hope that the bell that tolled this morning in honor of this convention may be the death-knell of all fanaticism, of all persecutions with the sword or with the pen, and of all uncharitable feelings between persons wending their way to the same goal.

Sign up for our enewsletter to receive updates.

News and Exhibitions Career Opportunities Families
Public Programs K-12 Educator Resources Teen Opportunities Research, Publishing, and Conservation

S	M	T	W	T	F	S

Gallery actions

Image actions, suggested terms.

Free Admission
O'Keeffe
My Museum Tour
What to See in an Hour

Talk to our experts

1800-120-456-456

Speech on Swami Vivekananda

Introduction

Swami Vivekananda is one of the greatest Hindu monks that India has ever seen. He is not only a spiritual leader that India always boasts of but also a great freedom fighter which one can understand only if they know and study him deeply. Till today not only we Indians but the whole world respects and follows his principles. It is one of our greatest responsibilities that we make our next generation and henceforth all subsequent generations aware of this great personality. His teachings, his contribution to India and the world. He made an everlasting impact on world culture and religion through his groundbreaking speech. His preachings invoked the virtues of humanity and sympathy to the people generation wise. Vedantu has taken a noble task to make the students of this generation to know more about him through their long and short speeches on Swami Vivekananda specially suited for the elementary class level students. They have also provided a 10 line speech on Swami Vivekananda below that younger students can find to be very useful.

Long Speech on Swami Vivekananda

A hearty welcome to everyone. As I stand here today, I would like to present a speech on Swami Vivekananda, a renowned philosopher, scholar and writer. In this speech on Swami Vivekananda, we will talk about his life, preachings and contributions to Indian society.

Swami Vivekananda was born in Naren, in Calcutta to the Datta family on 12th January 1863. Since his early childhood, the life of Swami Vivekananda was greatly influenced by his mother and she played a significant role in shaping his life. He completed his graduation from the University of Calcutta. After completing his graduation, he then went on to pursue law and practised as an attorney in the High Court of Calcutta.

Swami Vivekananda became a devout principle of Sri Ramakrishna. Swami Vivekananda would often approach his guru with doubts and the latter would alleviate them. Sri Ramakrishna is also said to have encouraged Swami to become a sage and prophet. Known for his inquisitive nature, Swami Vivekananda often questioned different philosophies. He would often question monks if they had actually seen God. While he had a deep adoration for Science, he was deeply determined to discover the truth about God. The explanation that God was omnipotent and thus, cannot be seen could not convince Swami Vivekananda. As such, his guru Sri Ramakrishna imparted the teaching that later became symbolic of Swami’s life - experiencing God by means of serving humanity. He also penned down four classics - the Karma Yoga, Jnana Yoga, Raja Yoga and Bhakti Yoga, considered outstanding treatises describing the Hindu philosophy.

No speech on Swami Vivekananda is complete without mentioning his immense contribution towards Indian society. Swam was a patriot, one who preached about the national consciousness lying dormant in each Indian’s mankind. He strongly advocated the teaching that providing service to humanity is the most sincere form of worship and allows one to visually manifest the existence of God. Swami Vivekananda preached these principles - divinity of the soul, harmony among religions, oneness of existence and the non-dual nature of God.

Swami Vivekananda devoted his life towards the upliftment of society. The Ramakrishna Mission, named after his guru, was organised and established by Swami Vivekananda on 1st May 1987. It is, to date, considered the most outstanding religious organisation. The sole mission of this organisation is to provide voluntary work to the poor and those in need.

Swami Vivekananda was the first Indian to ever have visited America. He briefly addressed the Parliament of Chicago in 1893, only guided by the American Providence. He was named the ‘Paragon of Vedantists’ by the Harvard philosopher William James. His contemporaries, Max Muller and Paul Deussen, who were 19th century Orientalists held him in high esteem. Swami Vivekananda breathed his last on 4th July 1902.

I would like to conclude by saying that Swami Vivekanda led an inspiring life. His entire life was devoted to public services, serving humanity and upliftment of society. We should try to inculcate his teachings in our lives and try to be better human beings and citizens.

Short Speech on Swami Vivekananda

A very welcome to all of you. Today on this auspicious occasion, I would like to share a short speech on Swami Vivekananda.

Swami Vivekananda was known for his inspiring personality. A great soul and human being, he is responsible for awakening 19th century India to new beginnings. Born Naren, on the 12th January 1863, among the nine children of the Datta family. Swami Vivekananda was born into a family of reputed scholars. While his father was an attorney at the Calcutta High Court, his grandfather was a Persian and Sanskrit scholar.

Following the footsteps of his father, Swami Vivekananda pursued law after completing his graduation. He even practised as an attorney with the Calcutta High Court. However, Swami Vivekanda was also greatly influenced by his other religious temperament from his early childhood and this is what motivated him to seek spirituality. Swami Vivekananda educated himself thoroughly on Indian philosophy and religion.

As a principle of Sri Ramakrishna, he upheld the principle of serving God by serving humanity. He also preached the same and his teachings had profound implications on the society and traditions of India. The teachings of Swami Vivekananda were mainly inspired by the Vedas and the Upanishads, which were believed to be a great source of strength, energy and wisdom to Indian society.

Swami Vivekananda is also known to have organised and established a mission after his guru Sri Ramakrishna. Known as the Sri Ramakrishna Mission, this group includes saints and preachers who voluntarily work towards helping the poor and the needy.

We should all take inspiration from the extraordinary life led by Swami Vivekanda and do our part in contributing towards the betterment of mankind.

10 Lines Speech on Swami Vivekananda

Hello and welcome to all. Today I will be delivering a short speech on Swami Vivekananda

Swami Vivekananda was one of the great and eminent personalities of India.

He was born in the Datta family of Calcutta on 12th January 1863 and was one of the nine siblings.

The actual name of the philosopher was Narendranath Dutta. The name Vivekananda was given by Ajit Singh, the ruler of princely state Khetri. The meaning of the name is joy of life with wisdom.

He was the greatest disciple of the eminent religious leader Ramkrishna.

Swami Vivekananda pursued his graduation from the University of Calcutta and then studied law and then he practised as an advocate in the High Court of Calcutta.

Swami Vivekananda’s mother was deeply religious and had a great influence on his life.

It was from his guru that he learned that in order to visually manifest God, one must work towards serving humanity.

He preached his life learnings among the masses and his teachings had a great impact on society.

HIs speech on Hindu religion at the World’s PArliament of Religions not only made him famous but also A great achievement for the HIndu religion and India.

He passed away on 4th July 1902.

Swami Vivekananda teachings should be imbibed by all individuals in order to build a better society.

FAQs on Speech on Swami Vivekananda

1. What is the importance of a speech?

A proper fluency and knowledge of a language can be improved and gained through the practice of delivering speech. A school student who needs to face the world with confidence has to improve their attitude with fluent english. Short and long speeches in English open the door for them to have better speaking power and confidence. Fluency and grasp in the language can help one to express themselves better and make themselves easily understandable to others. Practicing speeches also improves the vocabulary of the students which they can also use to improve their writing skill also. However the most important part of practicing speeches is to improve the pronunciation as well as the way to throw the words.

2. How to deliver an attractive speech?

A good, attractive speech can make your personality attractive too. People will always love to hear you and this will be an added advantage for you in social life. The speech can be made attractive by keeping the few things in mind as listed below:

Speech should be clear, simple and smart..

An interactive speech is always attractive. Inclusion of anything that relates to our daily practical lives can make the speech easily acceptable and understandable to others.

Simple words easy to understand should be used so that each and every type of person in the audience can understand it.

A good, confident and perfect pronunciation is must for a speech to be attractive.

Your voice should be bold but never shout.

3. Why is it important for the new generation to know about Swami Vivekananda?

It is utmost important for the new generation to know about the great personalities of India and also their teachings. The teachings of Swami Vivekanada can guide them in every phase of their life, mainly in the preparation stage of their lives. Swamiji’s famous quote which is must for constant motivation of the students says that never stop till you achieve your goal. This serves as a constant motivation for the students when they get tired and disappointed in certain phases of their lives. His teachings are a source of inspiration for the youth every generation and they stand strong whatever the situation comes in life.

4. How was Swamiji as a speaker?

The most important thing about Swamiji was his speaking skills. HIs witty and interactive speech that too in a bold voice attracted millions miles away. Only through his such smart yet simple speech he reached so many hearts of so many religions. Honesty and humanity in his speech touched the hearts of even the colonial rulers. He spoke about ancient Hinduism in the World Parliament of Religions with great confidence and each and everyone in the audience was astonished and attracted to his confidence and personality. No one like him can bring the truths and simplicity and the golden principles of religion in the world stage of religion.

5. How much do Swamiji’s preachings invoke nationalism in India?

Swamiji was the greatest of all to invoke nationalism among the Indians when it was absolutely necessary. His teachings always focus on development of people through education and wisdom and that is the reason they are so essential for the youth. It was Swamiji only who first made the people of India understand their rich cultural and religious heritage. The sense of pride about the rich heritage and how to protect the heritage from enemies. This sense of protecting their country actually invoked the sense of nationalism among them.

Speech Topics For Kids

Speech on Swami Vivekananda

Swami Vivekananda was one of the most popular reformers of India. He was an eminent philosopher, thinker, and scholar of contemporary India. Do you want to know more about him? Read the article and collect maximum information to prepare an enlightening speech on Swami Vivekananda.

Two-minute speech on swami vivekananda, short speech on swami vivekananda, speech on life of swami vivekananda, famous quotes by swami vivekananda, frequently asked questions on swami vivekananda, sample speeches on swami vivekananda.

A few samples of speeches on Swami Vivekananda are given below. Go through these speeches and utilise them to expand your wisdom.

Swami Vivekananda was born on 12th January, 1863 in Calcutta. The people of India celebrate 12 January as National Youth Day to commemorate the birth of Swami Vivekananda. He was born into an upper-middle-class aristocratic family of the Kayastha caste in Bengal. Vishwanath Dutta, an attorney at the Calcutta High Court, was his father and his mother, Bhubaneswari Devi, was a pious lady. The personality and thoughts of Swami Vivekananda were highly influenced by the sensible attitude of his father and the religious disposition of his mother.

From a young age itself, Narendra was interested in spirituality. He was a prolific reader with philosophy, religion, social science, history, art, and literature as his favourite subjects. He also exhibited a strong enthusiasm for religious scriptures, including the Puranas, the Vedas, the Upanishads, and so on. He spent his leisure time engaging in meditation and spiritual readings.

We can experience God by serving humanity is one of the greatest pieces of wisdom shared by his guru. His focus on the theme of Vedas and Upanishads brought a great impact on the socio-cultural traditions of our nation. Through his teachings, he tried to avoid hatred among the people by spreading the idea of the eternal truth of one God. According to him, a man himself is the architect of his destiny, and he wanted people to believe in themselves.

Swami Vivekananda is one of India’s most acclaimed orators, saints, and philosophers. He is the founder of Ramakrishna Mission, a spiritual society established on May 1, 1897 in Calcutta. It presents a modern version of Advaita Vedanta, which is a school of Indian philosophy in western countries. Vivekananda launched the society with a dual purpose. One was to spread the message of Vedanta, and the other was to improve the social living conditions of the Indian people. Swami Vivekananda was a revolutionary who yearned to bring changes to society. In his early life, he was an active member of the Brahmo Samaj, a religious movement founded by Ram Mohan Roy in 1828. He participated in many social movements and fought to eliminate the convention of early marriage from society. He promoted education and wanted everyone to be literate irrespective of any social or cultural denominations.

Swami Vivekananda later became the most remarkable disciple of Sri Ramakrishna and stood for the unity of all religions. On the basis of the revelation attained by Sri Ramakrishna, he openly revealed to the world that all religions are on the path to the same goal. According to the words of Swami Vivekananda, “As different streams having different sources all mingle their waters in the sea, so different tendencies, various though they appear, crooked or straight, all lead to God.”

The early education of Narendranath was at the Ishwar Chandra Vidyasagar’s Metropolitan Institution, and he passed the Fine Arts examination in 1881. Narendranath was a genius and was the only student to receive first-division marks in the entrance examination conducted by the Presidency College. He had a vast knowledge of Western logic, European history, Western philosophy, Sanskrit scriptures, Bengali literature, and Indian Classical music.

From 1881 to 1884, Narendrnath served as an active member of the religious movement led by Keshab Chandra Sen. The movement was titled ‘Nava Vidhan’ and conducted social activities like ‘Band of Hope’ to discourage young people from actively participating in smoking and drinking. The sudden death of Narendranath’s father in 1884 made him one of the poorest students in his college. The financial condition of the family was badly affected, and as a result, Narendranath decided to drop his studies in law. After discontinuing his studies, he visited Ramakrishna and requested to admit him as his student. The acumen of Narendrnath was praised, and over the years, he became the most notable disciple of Ramakrishna.

Later in 1886, after the death of guru Ramakrishna, Narendranath and other eight disciples took monastic vows. According to the vows, they decided to live their life as their guru did. Narendranath took the name of ‘Swami Vivekananda’ and started travelling the world. Speeches and lectures that he conducted all over Europe made him attain popularity and established him as one of the best orators of the time. From 1888 to 1893, he travelled all across India, and he started his journey to the west on 31 May 1893. In the same year, he presented his world-famous speech at the Parliament of the World’s Religions in Chicago. He started his brief speech representing India by addressing the audience as “Sisters and brothers of America”.

After returning from Europe, on 1st May, 1897, Vivekananda founded the Ramakrishna Mission in Calcutta for social service. For him, every single soul on this planet is divine. And as a result, he actively engaged in serving people. The spiritual journey of Swami Vivekananda ended on July 4, 1902.

“You cannot believe in God until you believe in yourself.”
“The greatest religion is to be true to your own nature. Have faith in yourselves.”
“The moment I have realised God sitting in the temple of every human body, the moment I stand in reverence before every human being and see God in him – that moment I am free from bondage, everything that binds vanishes, and I am free.”
“All the powers in the universe are already ours. It is we who have put our hands before our eyes and cry that it is dark.”
“Arise! Awake! and stop not until the goal is reached.”
“In a day, when you don’t come across any problems – you can be sure that you are travelling in a wrong path.”
“God is to be worshipped as the one beloved, dearer than everything in this and next life.”
“Talk to yourself once in a day; otherwise, you may miss meeting an intelligent person in this world.”
“Truth can be stated in a thousand different ways, yet each one can be true.”
“The great secret of true success, of true happiness, is this: the man or woman who asks for no return, the perfectly unselfish person, is the most successful.”

Who was Swami Vivekananda?

Swami Vivekananda is one of the most acclaimed orators, saints, and philosophers of 18th century India. He is the founder of Ramakrishna Mission.

When and why is National Youth Day celebrated in India?

The people of India celebrate 12 January as National Youth Day on the birthday of Swami Vivekananda.

Who is the founder of the Ramakrishna Mission?

Swami Vivekananda is the founder of Ramakrishna Mission. Ramakrishna Mission is a religious society established on 1 May, 1897 in Calcutta. It presents a modern version of Advaita Vedanta, which is a school of Indian philosophy in western countries. The society was launched by Vivekananda with dual purposes. One was to spread the message of Vedanta, and the other was to improve the social living conditions of the Indian people.

ENGLISH Related Links

Register with BYJU'S & Download Free PDFs

History Flame

Famous Chicago Speech of Swami Vivekananda and its Importance

The Parliament of the World’s Religions opened on 11 September 1893 at the Art Institute of Chicago . It was part of the World’s Columbian Exposition .

On this day, Swami Vivekananda gave his famous, which represented India and Hinduism . But, before we know more about his speech, first we should read his speech.

Speech of Swami Vivekananda

Dated: September 11, 1893

Sisters and Brothers of America,

It fills my heart with joy unspeakable to rise in response to the warm and cordial welcome which you have given us. I thank you in the name of the most ancient order of monks in the world; I thank you in the name of the mother of religions, and I thank you in the name of millions and millions of Hindu people of all classes and sects.

His speech at the final session

Parliament of World Religion, 1893, here Swami Vivekananda given his famous speech of Chicago

Dated: September 27, 1893

The World’s Parliament of Religions has become an accomplished fact, and the merciful Father has helped those who laboured to bring it into existence, and crowned with success their most unselfish labour.

My thanks to those noble souls whose large hearts and love of truth first dreamed this wonderful dream and then realized it.

My thanks to the shower of liberal sentiments that has overflowed this platform. My thanks to this enlightened audience for their uniform kindness to me and for their appreciation of every thought that tends to smooth the friction of religions. A few jarring notes were heard from time to time in this harmony. My special thanks to them, for they have, by their striking contrast, made general harmony the sweeter.

Much has been said of the common ground of religious unity. I am not going just now to venture my own theory. But if any one here hopes that this unity will come by the triumph of any one of the religions and the destruction of the others, to him I say, “Brother, yours is an impossible hope.” Do I wish that the Christian would become Hindu? God forbid. Do I wish that the Hindu or Buddhist would become Christian? God forbid.

The seed is put in the ground, and earth and air and water are placed around it. Does the seed become the earth, or the air, or the water? No. It becomes a plant. It develops after the law of its own growth, assimilates the air, the earth, and the water, converts them into plant substance, and grows into a plant.

Similar is the case with religion. The Christian is not to become a Hindu or a Buddhist, nor a Hindu or a Buddhist to become a Christian. But each must assimilate the spirit of the others and yet preserve his individuality and grow according to his own law of growth.

If the Parliament of Religions has shown anything to the world, it is this: It has proved to the world that holiness, purity and charity are not the exclusive possessions of any church in the world, and that every system has produced men and women of the most exalted character. In the face of this evidence, if anybody dreams of the exclusive survival of his own religion and the destruction of the others, I pity him from the bottom of my heart, and point out to him that upon the banner of every religion will soon be written in spite of resistance: “Help and not fight,” “Assimilation and not Destruction,” “Harmony and Peace and not Dissension.”

What happened during the speech?

Swami Vivekananda Ji was initially nervous. He bowed to the Hindu goddess of learning, Devi Saraswati .

Then, he began his speech with “ Sisters and brothers of America! “. At these words, Swami Vivekananda received a two-minute standing ovation from the crowd of seven thousand.

According to Sailendra Nath Dhar , when silence was restored he began his address, addressing the youngest of the nations on behalf of “the most ancient order of monks in the world, the Vedic order of sannyasins, a religion which has taught the world both tolerance and universal acceptance”.

Vivekananda quoted two illustrative passages from the “ Shiva Mahimna Stotram “:

“As the different streams having their sources in different places all mingle their water in the sea, so, O Lord, the different paths which men take, through different tendencies, various though they appear, crooked or straight, all lead to Thee!”

“Whosoever comes to Me, through whatsoever form, I reach him; all men are struggling through paths that in the end lead to Me.”

According to Sailendra Nath Dhar, “it was only a short speech, but it voiced the spirit of the Parliament.”

What did other people say about his speech?

John Henry Barrows was President of Parliament of World's Religion at the time of Swami Vivekananda's Speech

Parliament President John Henry Barrows said:

“India, the Mother of religions was represented by Swami Vivekananda, the Orange-monk who exercised the most wonderful influence over his auditors”.

Swami Vivekananda’s speech attracted the attention of the press, and they called him the “ cyclonic monk from India “.

The New York Critique wrote:

“He is an orator by divine right, and his strong, intelligent face in its picturesque setting of yellow and orange was hardly less interesting than those earnest words, and the rich, rhythmical utterance he gave them”.

The New York Herald noted:

“Vivekananda is undoubtedly the greatest figure in the Parliament of Religions. After hearing him we feel how foolish it is to send missionaries to this learned nation”.

Newspaper of America described Vivekananda as “the greatest figure in the parliament of religions” and “the most popular and influential man in the parliament”.

The Boston Evening Transcript stated that Vivekananda was “a great favourite at the parliament… if he merely crosses the platform, he is applauded”.

Importance of Swami Vivekananda’s Speech

The speech of Swami Vivekananda improved the dignity of India in the court of the world.

He showed that Hinduism and Indian Philosophy are not inferior to any religion in any respect.

He put the example to the world of how people from different religion can live together.

Vivekananda’s speeches at the Parliament had the common theme of universality, emphasizing religious tolerance.

He soon became known as a “handsome oriental” and made a large impact as an orator.

Read about Shaktism – Worship Of Goddess Shakti

History of Khatu Shyam Temple

The Golden Temple (also known as the Harmandir Sahib) is a gurdwara located in the city of Amritsar, Punjab, India, is the superior spiritual site of Sikhism.

Harmandir Sahib – History of Golden Temple

2 thoughts on “ famous chicago speech of swami vivekananda and its importance ”.

Pingback: Death of Swami Vivekananda and the Hidden Reasons - History Flame
Pingback: Why Swami Vivekananda is famous? - History Flame

Swami Vivekananda's Speeches

ahireajay@gmail.com/Getty Images

Hindu Gurus and Saints
India Past and Present
Important Texts
Temples and Organizations
Indian Arts and Culture
M.A., English Literature, University of North Bengal

Swami Vivekananda was a Hindu monk from India known for introducing many in the U.S. and Europe to Hinduism in the 1890s. His speeches at the World Parliament of Religions of 1893 offer an overview of his faith and a call for unity between the world's major religions.

Swami Vivekananda

Swami Vivekananda (Jan. 12, 1863, to July 4, 1902) was born Narendranath Datta in Calcutta. His family was well to do by Indian colonial standards, and he received a traditional British-style education. There is little to suggest Datta was especially religious as a child or teen, but after his father died in 1884 Datta sought spiritual counsel from Ramakrishna, a noted Hindu teacher.

Datta's devotion to Ramakrishna grew, and he became a spiritual mentor to the young man. In 1886, Datta made formal vows as a Hindu monk, taking the new name of Swami Vivekananda. Two years later, he left monastic life for one as a wandering monk and he traveled widely until 1893. During these years, he witnessed how India's underprivileged masses lived in abject poverty. Vivekananda came to believe it was his mission in life to uplift the poor through spiritual and practical education.

The World Parliament of Religions

The World Parliament of Religions was a gathering of more than 5,000 religious officials, scholars, and historians representing the major world faiths. It was held Sept. 11 to 27, 1893, as part of the World's Columbian Exposition in Chicago. The gathering is considered to be the first global interfaith event in modern history.

Excerpts From the Welcome Address

Swami Vivekananda delivered opening remarks to the parliament on Sept. 11, officially calling the gathering to order. He got as far as his opening, "Sisters and Brothers of America," before being interrupted by a standing ovation that lasted more than a minute.

In his address, Vivekananda quotes from the Bhagavad Gita and describes Hinduism's messages of faith and tolerance. He called on the world's faithful to fight against "sectarianism, bigotry, and its horrible descendant, fanaticism."

"They have filled the earth with violence, drenched it often and often with human blood, destroyed civilization and sent whole nations to despair. Had it not been for these horrible demons, human society would be far more advanced than it is now. But their time is come..."

Two weeks later at the close of the World Parliament of Religions, Swami Vivekananda spoke again. In his remarks, he praised participants and called for unity among the faithful. If people of different religions could gather at a conference, he said, then they could co-exist throughout the world.

Concluding Address: Chicago, Sept 27, 1893

The World's Parliament of Religions has become an accomplished fact, and the merciful Father has helped those who labored to bring it into existence and crowned with success their most unselfish labor.

My thanks to those noble souls whose large hearts and love of truth first dreamed this wonderful dream and then realized it. My thanks to the shower of liberal sentiments that has overflowed this platform. My thanks to this enlightened audience for their uniform kindness to me and for their appreciation of every thought that tends to smooth the friction of religions. A few jarring notes were heard from time to time in this harmony. My special thanks to them, for they have, by their striking contrast, made general harmony the sweeter.

Much has been said of the common ground of religious unity. I am not going just now to venture my own theory. But if anyone here hopes that this unity will come by the triumph of any one of the religions and the destruction of the others, to him I say, "Brother, yours is an impossible hope." Do I wish that the Christian would become Hindu? God forbid. Do I wish that the Hindu or Buddhist would become Christian? God forbid.

The seed is put in the ground, and earth and air and water are placed around it. Does the seed become the earth, or the air, or the water? No. It becomes a plant. It develops after the law of its own growth, assimilates the air, the earth, and the water, converts them into plant substance, and grows into a plant.

Similar is the case with religion. The Christian is not to become a Hindu or a Buddhist, nor a Hindu or a Buddhist to become a Christian. But each must assimilate the spirit of the others and yet preserve his individuality and grow according to his own law of growth.

If the Parliament of Religions has shown anything to the world, it is this: It has proved to the world that holiness, purity, and charity are not the exclusive possessions of any church in the world and that every system has produced men and women of the most exalted character. In the face of this evidence, if anybody dreams of the exclusive survival of his own religion and the destruction of the others, I pity him from the bottom of my heart, and point out to him that upon the banner of every religion will soon be written in spite of resistance: "Help and not fight," "Assimilation and not Destruction," "Harmony and Peace and not Dissension."

After the Conference

The World Parliament of Religions was considered a side event at the Chicago World's Fair, one of the dozens that took place during the exposition. Swami Vivekananda's speeches were a highlight of the original World Parliament of Religions and he spent the next two years on a speaking tour of the U.S. and Great Britain. Returning to India in 1897, he founded Ramakrishna Mission, a Hindu charitable organization that still exists. He returned to the U.S. and U.K. again in 1899 and 1900, then returned to India where he died two years later.

On the 100th anniversary of the gathering, another interfaith gathering took place Aug. 28 to Sept. 5, 1993, in Chicago. The Parliament of the World's Religions brought 150 spiritual and religious leaders together for dialogue and cultural exchanges.

The Top 5 Free Ebooks by Swami Vivekananda
The Complete History of Swami Vivekananda
Swami Vivekananda Wallpapers
The Mysticism of Rabindranath Tagore
Sri Chaitanya Mahaprabhu (1486–1534)
The Life of Sri Aurobindo (1872 - 1950)
The Hindu Ramnavami Festival: the Birthday of Lord Rama
Mira Bai (1499-1546)
Maharshi Veda Vyasa
Top 10 Quotations From Sri Aurobindo
Quotations About God From Sri Ramakrishna
Biography of Sai Baba of Shirdi
Tagore on God: 12 Quotes
Profile of the Hindu Poet Goswami Tulsidas
The Significance of the Guru
Mystical Saint-Poet Sant Kabir (1440 to 1518)

Chicago Speech

11 september 1893, this speech was given by swami vivekananda at parliament of world's religions, chicago on 11th of september 1893.

Response to Welcome

It fills my heart with joy unspeakable to rise in response to the warm and cordial welcome which you have given us. I thank you in the name of the most ancient order of monks in the world; I thank you in the name of the mother of religions, and I thank you in the name of the millions and millions of Hindu people of all classes and sects.

Today is the 11th of September. on this day in 1893 #SwamiVivekananda shared his world-famous speech at the World's Parliament of Religions at Chicago and given the message "We believe not only in universal toleration, but we accept all religions as true". pic.twitter.com/Kd0LfPzpEk — Swami Vivekananda (@vivekexpress) September 11, 2021

My thanks, also, to some of the speakers on this platform who, referring to the delegates from the Orient, have told you that these men from far-off nations may well claim the honour of bearing to different lands the idea of toleration. I am proud to belong to a religion which has taught the world both tolerance and universal acceptance. We believe not only in universal toleration, but we accept all religions as true. I am proud to belong to a nation which has sheltered the persecuted and the refugees of all religions and all nations of the earth. I am proud to tell you that we have gathered in our bosom the purest remnant of the Israelites, who came to southern India and took refuge with us in the very year in which their holy temple was shattered to pieces by Roman tyranny. I am proud to belong to the religion which has sheltered and is still fostering the remnant of the grand Zoroastrian nation. I will quote to you, brethren, a few lines from a hymn which I remember to have repeated from my earliest boyhood, which is every day repeated by millions of human beings: ‘As the different streams having their sources in different places all mingle their water in the sea, so, O Lord, the different paths which men take through different tendencies, various though they appear, crooked or straight, all lead to Thee.’

The present convention, which is one of the most august assemblies ever held, is in itself a vindication, a declaration to the world, of the wonderful doctrine preached in the Gita: ‘Whosoever comes to Me, through whatsoever form, I reach him; all men are struggling through paths which in the end lead to Me.’ Sectarianism, bigotry, and its horrible descendant, fanaticism, have long possessed this beautiful earth. They have filled the earth with violence, drenched it often and often with human blood, destroyed civilization, and sent whole nations to despair. Had it not been for these horrible demons, human society would be far more advanced than it is now. But their time is come; and I fervently hope that the bell that tolled this morning in honour of this convention may be the death-knell of all fanaticism, of all persecutions with the sword or with the pen, and of all uncharitable feelings between persons wending their way to the same goal.

Home | Quotes | Chicago Speech (English) | Chicago Speech (Hindi) | National Youth Day

Accessibility Tools

Invert colors
Dark contrast
Light contrast
Low saturation
High saturation
Highlight links
Highlight headings
Screen reader
Our Mission
Our History
Our FOCUS24
Latest News
Ways to Give

Vivekananda’s Speech to 1893 Parliament

SWAMI VIVEKANANDA’s opening address to the World’s Parliament of Religions, Chicago, USA, 11 September, 1893

Sisters and Brothers of America, it fills my heart with joy unspeakable to rise in response to the warm and cordial welcome which you have given us. I thank you in the name of the most ancient order of monks in the world; I thank you in the name of the mother of religions; and I thank you in the name of the millions and millions of Hindu people of all classes and sects. My thanks, also, to some of the speakers on this platform who, referring to the delegates from the Orient, have told you that these men from far-off nations may well claim the honor of bearing to different lands the idea of toleration. I am proud to belong to a religion which has taught the world both tolerance and universal acceptance. We believe not only in universal toleration, but we accept all religions as true. I am proud to belong to a nation which has sheltered the persecuted and the refugees of all religions and all nations of the earth. I am proud to tell you that we have gathered in our bosom the purest remnant of the Israelites, who came to the southern India and took refuge with us in the very year in which their holy temple was shattered to pieces by Roman tyranny. I am proud to belong to the religion which has sheltered and is still fostering the remnant of the grand Zoroastrian nation. I will quote to you, brethren, a few lines from a hymn which I remember to have repeated from my earliest boyhood, which is every day repeated by millions of human beings:

As the different streams having there sources in different places all mingle their water in the sea, so, O Lord, the different paths which men take through different tendencies, various though they appear, crooked or straight, all lead to thee.

The present convention, which is one of the most august assemblies ever held, is in itself a vindication, a declaration to the world, of the wonderful doctrine preached in the Gita: Whosoever comes to Me, through whatsoever form, I reach him; all men are struggling through paths which in the end lead to me. Sectarianism, bigotry, and its horrible descendant, fanaticism, have long possessed this beautiful earth. They have filled the earth with violence, drenched it often and often with human blood, destroyed civilization, and sent whole nations to despair. Had it not been for these horrible demons, human society would be far more advanced than it is now. But their time is come; and I fervently hope that the bell that tolled this morning in honor of this convention may be the death-knell of all fanaticism, of all persecutions with the sword or with the pen, and of all uncharitable feelings between persons wending their way to the same goal.

Vivekananda’s Chicago Speeches: What He Said – and Didn’t

Amiya P. Sen

Amiya P. Sen is retired professor of modern Indian history at Jamia Millia Islamia, New Delhi, and Fellow, Oxford Centre for Hindu Studies, Oxford.

While Swami Vivekananda’s introductory speech at the World Parliament of Religions on September 11, 1893 is widely regarded as iconic, we note that, contrary to popular opinion, he did not advocate the idea of a ‘universal religion’, but championed the concept of a common goal or destiny (i.e., human salvation) for every religious community. (Photo courtesy: Manjappabg/Wikimedia Commons)

The idea of convening a global religious assembly was suggested by a Chicago lawyer, Charles Carroll Bonney, as early as 1889 as a part of the forthcoming World’s Columbian Exposition in 1893 to celebrate the 400th anniversary of Columbus’ discovery of America. At the parliament itself, John Henry Barrows, the president of the organising committee, boasted that only an affluent Christian nation such as America could have hosted an event of this magnitude. Ironically, this sentiment was to be echoed by Swami Vivekananda himself in two successive speeches at the parliament (September 15 and 19, 1893). Emperor Ashoka’s councils, the swami observed, were narrowly Buddhist, and those summoned by Akbar, only ‘parlour meetings’. [1]

It is believed that one of the dominant influences behind the Parliament of Religions was the presence of American Unitarians and ‘liberal’ Christians who were willing to accommodate non-Christian religions. It is fairly well established that these groups had supported successive visits by three prominent Indians to England and the USA even before 1893: Rammohun Roy (1830), Keshub Chunder Sen (1870) and Protap Chunder Mozoomdar (1883).

The Indian presence at Chicago was impressive. There were no less than a dozen delegates invited, though not all spoke at the parliament. There were delegates representing Indian Buddhism, Jainism, Theosophy, the Brahmo Samaj, Indian Islam and Christianity. The organising committee even invited the Kartabhaja [2] leader Dulalchandra Pal, but only some 60 years after he had passed away. Sadly, both public perception and scholarly inputs tend to neglect the presence and contributions of Indian speakers other than Vivekananda.

Also read | Perspectives on Caste: The Nineteenth-Century Bengali Literati

Between September 11 and 27, Swami Vivekananda delivered six speeches in Chicago. Of these, the opening address is the best known, if only for the novel and the somewhat dramatic way it began—addressing the audience as ‘Sisters and Brothers of America’. Interestingly, this is contested. While the official history of the parliament notes how ‘a peal of applause that lasted for several minutes’ followed the swami’s opening words, a contemporary publication titled A Chorus of Faith as Heard in the Parliament of Religions altogether omits such a reference.

In summary, the following features stand out in his Chicago speeches:

An argument in favour of religious tolerance and accommodation as opposed to self-righteousness and bigotry, aptly illustrated by the ‘frog in the well’ ( kupamanduka ) story. In substance, Vivekananda emphasised the religious pluralism embedded in Hinduism. Contrary to widespread perceptions, the swami did not advocate the idea of a universal religion—not even of the unity of religious thought or practice—but championed the concept of a common goal or destiny (i.e., human salvation) for every religious community. [3]
The questioning of religious conversion itself, arguing that holiness, purity and charity were not the exclusive domains of any one sect or church.

Vivekananda’s pluralism was somewhat marred by his denial of autonomy to Buddhism in relation to Hinduism. Further, his attempts to project Hinduism as a universalistic religion forced him to speak within a hierarchic framework of argument that had Hinduism, or at least his projection of it, at the top. He did not adequately address the question of whether an agreement between various religious traditions was a precondition for religious harmony. What Vivekananda also did not openly acknowledge was that even a dialogic openness between religions or admitting that they all pointed to the same God did not necessarily mean that all religions were, in essence, the same.

In substance, his addresses at the parliament were more enthused by a buoyant patriotism than a religious re-statement. This was true of most delegates from colonised Asia. Even on his first visit to the USA in 1883, Protap Chunder Mozoomdar (a leader of the Hindu reform movement) accused the West of misjudging India and Indians: ‘[W] hat the Occidental mind does not understand, it sets down to mysticism…you have no experience to give us but plenty of theories and criticisms’. In 1893 itself, a paper by author and social reformer Manilal Nanubhai Dwivedi countered presumptions in Western Christianity by suggesting that Biblical chronology itself was untenable in the light of science.

On occasion, Vivekananda’s patriotism got the better of his sense of historical objectivity. Two such instances are found in his opening address itself: when he identifies Hinduism as the ‘mother of all religions’, and when he wrongly claims that the Hindus produced the earliest order of monastics, which is more correctly associated with Buddhism.

In hindsight, Vivekananda’s popularity at Chicago may be attributed to several factors. First, there was undoubtedly the charisma of the man himself. Second, some of his statements fed into the contemporary American psyche. His point about the perfectibility of man proved attractive to a young nation that was greatly attuned to notions of success and power. Similarly, his critique of doctrinal Christianity came at a time when the American mind was growing disenchanted with such ideas.

While there was much patriotic jubilation in India following Vivekananda’s success in America, it is often overlooked that on his return to India, the much-acclaimed swami was denied access to the Dakshineswar Temple complex, where he often visited his guru, Sri Ramakrishna Paramahamsa. Reportedly, this was done on the grounds that he had suffered a fall from ritual purity when he crossed the sea. Others contested the idea of a Kayastha representing ‘high Hinduism’, a right reserved only for Brahmins. Such conflicting perceptions remain an unsavoury aspect of the events of 1893. It would appear as though an otherwise proud and grateful nation also revealed moments of cultural amnesia and ingratitude.

This article was also published on Scroll.in

Notes [1] I make it a point to mention this here since the intention and substance of Vivekananda’s speeches at Chicago were otherwise quite patriotic.

[2] A popular, non-sectarian cult that took birth in eighteenth-century Bengal, known for its rebuttal of high Hinduism and free gender mixing among members.

[3] This is made clear in the very first speech on September 11 when he said, ‘We believe not only in universal toleration but we accept all religions as true’. ‘Swami Vivekananda’s Speeches at the Parliament of Religions, Chicago, 1893,’ belurmath.org, n.d., accessed on September 9, 2019, https://belurmath.org/swami-vivekananda-speeches-at-the-parliament-of-r… .

Swami Vivekananda’s Speeches at the World ‘s Parliament of Religions, Chicago, 1893

Response to Welcome
Why we Disagree ?
Paper on Hinduism
Religion not the crying need of India
Buddhism : the fulfillment of Hinduism
Address at the Final session

RESPONSE TO WELCOME

At the World’s Parliament of Religions, Chicago, 11 September 1893

Sisters and Brothers of America,

It fills my heart with joy unspeakable to rise in response to the warm and cordial welcome which you have given us. I thank you in the name of the most ancient order of monks in the world; I thank you in the name of the mother of religions; and I thank you in the name of the millions and millions of Hindu people of all classes and sects.

WHY WE DISAGREE

15 September 1893

I will tell you a little story. You have heard the eloquent speaker who has just finished say, ‘Let us cease from abusing each other,’ and he was very sorry that there should be always so much variance.

But I think I should tell you a story which would illustrate the cause of this variance. A frog lived in a well. It had lived there for a long time. It was born there and brought up there, and yet was a little, small frog. Of course the evolutionists were not there then to tell us whether the frog lost its eyes or not, but, for our story’s sake, we must take it for granted that it had its eyes, and that it every day cleansed the water of all the worms and bacilli that lived in it with an energy that would do credit to our modern bacteriologists. In this way it went on and became a little sleek and fat. Well, one day another frog that lived in the sea came and fell into the well.

‘Where are you from?’ ‘I am from the sea.’

‘The sea! How big is that? Is it as big as my well?’ and he took a leap from one side of the well to the other.

‘My friend,’ said the frog of the sea, ‘how do you compare the sea with your little well?’

Then the frog took another leap and asked, ‘Is your sea so big?’

‘What nonsense you speak, to compare the sea with your well!’

‘Well, then,’ said the frog of the well, ‘nothing can be bigger than my well; there can be nothing bigger than this; this fellow is a liar, so turn him out.’

That has been the difficulty all the while.

I am a Hindu. I am sitting in my own little well and thinking that the whole world is my little well. The Christian sits in his little well and thinks the whole world is his well. The Mohammedan sits in his little well and thinks that is the whole world. I have to thank you of America for the great attempt you are making to break down the barriers of this little world of ours, and hope that, in the future, the Lord will help you to accomplish your purpose.

PAPER ON HINDUISM

Read at the Parliament on 19 September 1893

Three religions now stand in the world which have come down to us from time prehistoric-Hinduism, Zoroastrianism, and Judaism. They have all received tremendous shocks, and all of them prove by their survival their internal strength. But while Judaism failed to absorb Christianity and was driven out of its place of birth by its all-conquering daughter, and a handful of Parsees is all that remains to tell the tale of their grand religion, sect after sect arose in India and seemed to shake the religion of the Vedas to its very foundations, but like the waters of the sea- shore in a tremendous earthquake it receded only for a while, only to return in an all-absorbing flood, a thousand times more vigorous, and when the tumult of the rush was over, these sects were all sucked in, absorbed, and assimilated into the immense body of the mother faith.

From the high spiritual flights of the Vedanta philosophy, of which the latest discoveries of science seem like echoes, to the low ideas of idolatry with its multifarious mythology, the agnosticism of the Buddhists, and the atheism of the Jains, each and all have a place in the Hindu’s religion.

Where then, the question arises, where is the common centre to which all these widely diverging radii converge? Where is the common basis upon which all these seemingly hopeless contradictions rest? And this is the question I shall attempt to answer.

The Hindus have received their religion through revelation, the Vedas. They hold that the Vedas are without beginning and without end. It may sound ludicrous to this audience, how a book can be without beginning or end. But by the Vedas no books are meant. They mean the accumulated treasury of spiritual laws discovered by different persons in different times. Just as the law of gravitation existed before its discovery, and would exist if all humanity forgot it, so is it with the laws that govern the spiritual world. The moral, ethical, and spiritual relations between soul and soul and between individual spirits and the Father of all spirits, were there before their discovery, and would remain even if we forgot them.

The discoverers of these laws are called Rishis, and we honour them as perfected beings. I am glad to tell this audience that some of the very greatest of them were women. Here it may be said that these laws as laws may be without end, but they must have had a beginning. The Vedas teach us that creation is without beginning or end. Science is said to have proved that the sum total of cosmic energy is always the same. Then, if there was a time when nothing existed, where was all this manifested energy? Some say it was in a potential form in God. In that case God is sometimes potential and sometimes kinetic, which would make Him mutable. Everything mutable is a compound, and everything compound must undergo that change which is called destruction. So God would die, which is absurd. Therefore there never was a time when there was no creation.

If I may be allowed to use a simile, creation and creator are two lines, without beginning and without end, running parallel to each other. God is the ever active providence, by whose power systems after systems are being evolved out of chaos, made to run for a time, and again destroyed. This is what the Brahmin boy repeats every day: ‘The sun and the moon, the Lord created like the suns and moons of previous cycles.’ And this agrees with modern science.

Here I stand and if I shut my eyes, and try to conceive my existence, ‘I,’ ‘I,’ ‘I,’ what is the idea before me? The idea of a body. Am I, then, nothing but a combination of material substances? The Vedas declare, ‘No.’ I am a spirit living in a body. I am not the body. The body will die, but I shall not die. Here I am in this body; it will fall, but I shall go on living. I had also a past. The soul was not created, for creation means a combination which means a certain future dissolution. If then the soul was created, it must die. Some are born happy, enjoy perfect health, with beautiful body, mental vigour, and all wants supplied. Others are born miserable, some are without hands or feet, others again are idiots and only drag on a wretched existence. Why, if they are all created, why does a just and merciful God create one happy and another unhappy, why is He so partial? Nor would it mend matters in the least to hold that those who are miserable in this life will be happy in a future one. Why should a man be miserable even here in the reign of a just and merciful God?

In the second place, the idea of a creator God does not explain the anomaly, but simply expresses the cruel fiat of an all-powerful being. There must have been causes, then, before his birth, to make a man miserable or happy and those were his past actions. Are not all the tendencies of the mind and the body accounted for by inherited aptitude? Here are two parallel lines of existence-one of the mind, the other of matter. If matter and its transformations answer for all that we have, there is no necessity for supposing the existence of a soul. But it cannot be proved that thought has been evolved out of matter, and if a philosophical monism is inevitable, spiritual monism is certainly logical and no less desirable than a materialistic monism; but neither of these is necessary here.

We cannot deny that bodies acquire certain tendencies from heredity, but those tendencies only mean the physical configuration, through which a peculiar mind alone can act in a peculiar way. There are other tendencies peculiar to a soul caused by his past actions. And a soul with a certain tendency would by the laws of affinity take birth in a body which is the fittest instrument for the display of that tendency. This is in accord with science, for science wants to explain everything by habit, and habit is got through repetitions. So repetitions are necessary to explain the natural habits of a new-born soul. And since they were not obtained in this present life, they must have come down from past lives.

There is another suggestion. Taking all these for granted, how is it that I do not remember anything of my past life? This can be easily explained. I am now speaking English. It is not my mother tongue, in fact no words of my mother tongue are now present in my consciousness; but let me try to bring them up, and they rush in. That shows that consciousness is only the surface of the mental ocean, and within its depths are stored up all our experiences. Try and struggle, they would come up and you would be conscious even of your past life.

This is direct and demonstrative evidence. Verification is the perfect proof of a theory, and here is the challenge thrown to the world by the Rishis. We have discovered the secret by which the very depths of the ocean of memory can be stirred up-try it and you would get a complete reminiscence of your past life.

So then the Hindu believes that he is a spirit. Him the sword cannot pierce — him the fire cannot burn — him the water cannot melt — him the air cannot dry. The Hindu believes that every soul is a circle whose circumference is nowhere, but whose centre is located in the body, and that death means the change of this centre from body to body. Nor is the soul bound by the conditions of matter. In its very essence, it is free, unbounded, holy, pure, and perfect. But somehow or other it finds itself tied down to matter, and thinks of itself as matter.

Why should the free, perfect, and pure being be thus under the thraldom of matter, is the next question. How can the perfect soul be deluded into the belief that it is imperfect? We have been told that the Hindus shirk the question and say that no such question can be there. Some thinkers want to answer it by positing one or more quasi-perfect beings, and use big scientific names to fill up the gap. But naming is not explaining. The question remains the same. How can the perfect become the quasi-perfect; how can the pure, the absolute change even a microscopic particle of its nature? But the Hindu is sincere. He does not want to take shelter under sophistry. He is brave enough to face the question in a manly fashion; and his answer is: ‘I do not know. I do not know how the perfect being, the soul, came to think of itself as imperfect, as joined to and conditioned by matter.’ But the fact is a fact for all that. It is a fact in everybody’s consciousness that one thinks of oneself as the body. The Hindu does not attempt to explain why one thinks one is the body. The answer that it is the will of God is no explanation. This is nothing more than what the Hindu says, ‘I do not know.’

Well, then, the human soul is eternal and immortal, perfect and infinite, and death means only a change of centre from one body to another. The present is determined by our past actions, and the future by the present. The soul will go on evolving up or reverting back from birth to birth and death to death. But here is another question: Is man a tiny boat in a tempest, raised one moment on the foamy crest of a billow and dashed down into a yawning chasm the next, rolling to and fro at the mercy of good and bad actions-a powerless, helpless wreck in an ever-raging, ever-rushing, uncompromising current of cause and effect, a little moth placed under the wheel of causation, which rolls on crushing everything in its way and waits not for the widow’s tears or the orphan’s cry? The heart sinks at the idea, yet this is the law of nature. Is there no hope? Is there no escape? — was the cry that went up from the bottom of the heart of despair. It reached the throne of mercy, and words of hope and consolation came down and inspired a Vedic sage, and he stood up before the world and in trumpet voice proclaimed the glad tidings: ‘Hear, ye children of immortal bliss! Even ye that reside in higher spheres! I have found the Ancient One who is beyond all darkness, all delusion: knowing Him alone you shall be saved from death over again.’ ‘Children of immortal bliss’ — what a sweet, what a hopeful name! Allow me to call you, brethren, by that sweet name — heirs of immortal bliss — yea, the Hindu refuses to call you sinners. Ye are the Children of God, the sharers of immortal bliss, holy and perfect beings. Ye divinities on earth — sinners! It is a sin to call a man so; it is a standing libel on human nature. Come up, O lions, and shake off the delusion that you are sheep; you are souls immortal, spirits free, blest and eternal; ye are not matter, ye are not bodies; matter is your servant, not you the servant of matter.

Thus it is that the Vedas proclaim not a dreadful combination of unforgiving laws, not an endless prison of cause and effect, but that at the head of all these laws, in and through every particle of matter and force, stands One, ‘by whose command the wind blows, the fire burns, the clouds rain, and death stalks upon the earth’.

And what is His nature?

He is everywhere, the pure and formless One, the Almighty and the All-merciful. ‘Thou art our father, Thou art our mother, Thou art our beloved friend. Thou art the source of all strength; give us strength. Thou art He that beareth the burdens of the universe; help me bear the little burden of this life.’ Thus sang the Rishis of the Veda. And how to worship Him? Through love. ‘He is to be worshipped as the one beloved, dearer than everything in this and the next life.’

This is the doctrine of love declared in the Vedas, and let us see how it is fully developed and taught by Krishna, whom the Hindus believe to have been God incarnate on earth.

He taught that a man ought to live in this world like a lotus leaf, which grows in water but is never moistened by water; so a man ought to live in the world-his heart to God and his hands to work.

It is good to love God for hope of reward in this or the next world, but it is better to love God for love’s sake, and the prayer goes: ‘Lord, I do not want wealth, nor children, nor learning. If it be Thy will, I shall go from birth to birth, but grant me this, that I may love Thee without the hope of reward-love unselfishly for love’s sake.’ One of the disciples of Krishna, the then Emperor of India, was driven from his kingdom by his enemies and had to take shelter with his queen, in a forest in the Himalayas, and there one day the queen asked him how it was that he, the most virtuous of men, should suffer so much misery. Yudhishthira answered, ‘Behold, my queen, the Himalayas, how grand and beautiful they are; I love them. They do not give me anything, but my nature is to love the grand, the beautiful, therefore I love them. Similarly, I love the Lord. He is the source of all beauty, of all sublimity. He is the only object to be loved; my nature is to love Him, and therefore I love. I do not pray for anything; I do not ask for anything. Let Him place me wherever He likes. I must love Him for love’s sake. I cannot trade in love.’

The Vedas teach that the soul is divine, only held in the bondage of matter; perfection will be reached when this bond will burst, and the word they use for it is therefore, Mukti — freedom, freedom from the bonds of imperfection, freedom from death and misery.

And this bondage can only fall off through the mercy of God, and this mercy comes on the pure. So purity is the condition of His mercy. How does that mercy act? He reveals Himself to the pure heart; the pure and the stainless see God, yea, even in this life; then and then only all the crookedness of the heart is made straight. Then all doubt ceases. He is no more the freak of a terrible law of causation. This is the very centre, the very vital conception of Hinduism. The Hindu does not want to live upon words and theories. If there are existences beyond the ordinary sensuous existence, he wants to come face to face with them. If there is a soul in him which is not matter, if there is an all-merciful universal Soul, he will go to Him direct. He must see Him, and that alone can destroy all doubts. So the best proof a Hindu sage gives about the soul, about God, is: ‘I have seen the soul; I have seen God.’ And that is the only condition of perfection. The Hindu religion does not consist in struggles and attempts to believe a certain doctrine or dogma, but in realizing-not in believing, but in being and becoming.

Thus the whole object of their system is by constant struggle to become perfect, to become divine, to reach God, and see God, and this reaching God, seeing God, becoming perfect even as the Father in Heaven is perfect, constitutes the religion of the Hindus.

And what becomes of a man when he attains perfection? He lives a life of bliss infinite. He enjoys infinite and perfect bliss, having obtained the only thing in which man ought to have pleasure, namely God, and enjoys the bliss with God.

So far all the Hindus are agreed. This is the common religion of all the sects of India; but, then, perfection is absolute, and the absolute cannot be two or three. It cannot have any qualities. It cannot be an individual. And so when a soul becomes perfect and absolute, it must become one with Brahman, and it would only realize the Lord as the perfection, the reality, of its own nature and existence, the existence absolute, knowledge absolute, and bliss absolute. We have often and often read this called the losing of individuality and becoming a stock or a stone.

‘He jests at scars that never felt a wound.’

I tell you it is nothing of the kind. If it is happiness to enjoy the consciousness of this small body, it must be greater happiness to enjoy the consciousness of two bodies, the measure of happiness increasing with the consciousness of an increasing number of bodies, the aim, the ultimate of happiness being reached when it would become a universal consciousness.

Therefore, to gain this infinite universal individuality, this miserable little prison-individuality must go. Then alone can death cease when I am one with life, then alone can misery cease when I am one with happiness itself, then alone can all errors cease when I am one with knowledge itself; and this is the necessary scientific conclusion. Science has proved to me that physical individuality is a delusion, that really my body is one little continuously changing body in an unbroken ocean of matter; and Advaita (unity) is the necessary conclusion with my other counterpart, Soul.

Science is nothing but the finding of unity. As soon as science would reach perfect unity, it would stop from further progress, because it would reach the goal. Thus chemistry could not progress farther when it would discover one element out of which all others could be made. Physics would stop when it would be able to fulfil its services in discovering one energy of which all the others are but manifestations, and the science of religion become perfect when it would discover Him who is the one life in a universe of death, Him who is the constant basis of an ever- changing world, One who is the only Soul of which all souls are but delusive manifestations. Thus is it, through multiplicity and duality, that the ultimate unity is reached. Religion can go no farther. This is the goal of all science.

All science is bound to come to this conclusion in the long run. Manifestation, and not creation, is the word of science today, and the Hindu is only glad that what he has been cherishing in his bosom for ages is going to be taught in more forcible language, and with further light from the latest conclusions of science.

Descend we now from the aspirations of philosophy to the religion of the ignorant. At the very outset, I may tell you that there is no polytheism in India. In every temple, if one stands by and listens, one will find the worshippers applying all the attributes of God, including omnipresence, to the images. It is not polytheism, nor would the name henotheism explain the situation. ‘The rose, called by any other name, would smell as sweet.’ Names are not explanations.

I remember, as a boy, hearing a Christian missionary preach to a crowd in India. Among other sweet things he was telling them was that if he gave a blow to their idol with his stick, what could it do? One of his hearers sharply answered, ‘If I abuse your God, what can He do?’ ‘You would be punished,’ said the preacher, ‘when you die.’ ‘So my idol will punish you when you die,’ retorted the Hindu.

The tree is known by its fruits. When I have seen amongst them that are called idolaters, men, the like of whom, in morality and spirituality and love I have never seen anywhere, I stop and ask myself, ‘Can sin beget holiness?’

Superstition is a great enemy of man, but bigotry is worse. Why does a Christian go to church? Why is the cross holy? Why is the face turned toward the sky in prayer? Why are there so many images in the Catholic Church? Why are there so many images in the minds of Protestants when they pray? My brethren, we can no more think about anything without a mental image than we can live without breathing. By the law of association the material image calls up the mental idea and vice versa. This is why the Hindu uses an external symbol when he worships. He will tell you, it helps to keep his mind fixed on the Being to whom he prays. He knows as well as you do that the image is not God, is not omnipresent. After all, how much does omnipresence mean to almost the whole world? It stands merely as a word, a symbol. Has God superficial area? If not, when we repeat that word ‘omnipresent’, we think of the extended sky or of space, that is all.

As we find that somehow or other, by the laws of our mental constitution, we have to associate our ideas of infinity with the image of the blue sky, or of the sea, so we naturally connect our idea of holiness with the image of a church, a mosque, or a cross. The Hindus have associated the ideas of holiness, purity, truth, omnipresence, and such other ideas with different images and forms. But with this difference that while some people devote their whole lives to their idol of a church and never rise higher, because with them religion means an intellectual assent to certain doctrines and doing good to their fellows, the whole religion of the Hindu is centred in realization. Man is to become divine by realizing the divine. Idols or temples or churches or books are only the supports, the helps, of his spiritual childhood; but on and on he must progress.

He must not stop anywhere. ‘External worship, material worship,’ say the scriptures, ‘is the lowest stage; struggling to rise high, mental prayer is the next stage, but the highest stage is when the Lord has been realized.’ Mark, the same earnest man who is kneeling before the idol tells you, ‘Him the sun cannot express, nor the moon, nor the stars, the lightning cannot express Him, nor what we speak of as fire; through Him they shine.’ But he does not abuse any one’s idol or call its worship sin. He recognizes in it a necessary stage of life. ‘The child is father of the man.’ Would it be right for an old man to say that childhood is a sin or youth a sin?

If a man can realize his divine nature with the help of an image, would it be right to call that a sin? Nor, even when he has passed that stage, should he call it an error. To the Hindu, man is not travelling from error to truth, but from truth to truth, from lower to higher truth. To him all the religions, from the lowest fetishism to the highest absolutism, mean so many attempts of the human soul to grasp and realize the Infinite, each determined by the conditions of its birth and association, and each of these marks a stage of progress; and every soul is a young eagle soaring higher and higher, gathering more and more strength, till it reaches the Glorious Sun.

Unity in variety is the plan of nature, and the Hindu has recognized it. Every other religion lays down certain fixed dogmas, and tries to force society to adopt them. It places before society only one coat which must fit Jack and John and Henry, all alike. If it does not fit John or Henry, he must go without a coat to cover his body. The Hindus have discovered that the absolute can only be realized, or thought of, or stated, through the relative, and the images, crosses, and crescents are simply so many symbols-so many pegs to hang spiritual ideas on. It is not that this help is necessary for everyone, but those that do not need it have no right to say that it is wrong. Nor is it compulsory in Hinduism.

One thing I must tell you. Idolatry in India does not mean anything horrible. It is not the mother of harlots. On the other hand, it is the attempt of undeveloped minds to grasp high spiritual truths. The Hindus have their faults, they sometimes have their exceptions; but mark this, they are always for punishing their own bodies, and never for cutting the throats of their neighbours. If the Hindu fanatic burns himself on the pyre, he never lights the fire of Inquisition. And even this cannot be laid at the door of his religion any more than the burning of witches can be laid at the door of Christianity.

To the Hindu, then, the whole world of religions is only a travelling, a coming up, of different men and women, through various conditions and circumstances, to the same goal. Every religion is only evolving a God out of the material man, and the same God is the inspirer of all of them. Why, then, are there so many contradictions? They are only apparent, says the Hindu. The contradictions come from the same truth adapting itself to the varying circumstances of different natures.

It is the same light coming through glasses of different colours. And these little variations are necessary for purposes of adaptation. But in the heart of everything the same truth reigns. The Lord has declared to the Hindu in His incarnation as Krishna: ‘I am in every religion as the thread through a string of pearls. Wherever thou seest extraordinary holiness and extraordinary power raising and purifying humanity, know thou that I am there.’ And what has been the result? I challenge the world to find, throughout the whole system of Sanskrit philosophy, any such expression as that the Hindu alone will be saved and not others. Says Vyasa, ‘We find perfect men even beyond the pale of our caste and creed.’ One thing more. How, then, can the Hindu, whose whole fabric of thought centres in God, believe in Buddhism which is agnostic, or in Jainism which is atheistic?

The Buddhists or the Jains do not depend upon God; but the whole force of their religion is directed to the great central truth in every religion, to evolve a God out of man. They have not seen the Father, but they have seen the Son. And he that hath seen the Son hath seen the Father also.

This, brethren, is a short sketch of the religious ideas of the Hindus. The Hindu may have failed to carry out all his plans, but if there is ever to be a universal religion, it must be one which will have no location in place or time; which will be infinite like the God it will preach, and whose sun will shine upon the followers of Krishna and of Christ, on saints and sinners alike; which will not be Brahminic or Buddhistic, Christian or Mohammedan, but the sum total of all these, and still have infinite space for development; which in its catholicity will embrace in its infinite arms, and find a place for, every human being, from the lowest grovelling savage not far removed from the brute, to the highest man towering by the virtues of his head and heart almost above humanity, making society stand in awe of him and doubt his human nature. It will be a religion which will have no place for persecution or intolerance in its polity, which will recognize divinity in every man and woman, and whose whole scope, whose whole force, will be centred in aiding humanity to realize its own true, divine nature.

Offer such a religion, and all the nations will follow you. Ashoka’s council was a council of the Buddhist faith. Akbar ‘s, though more to the purpose, was only a parlour meeting. It was reserved for America to proclaim to all quarters of the globe that the Lord is in every religion.

May He who is the Brahman of the Hindus, the Ahura- Mazda of the Zoroastrians, the Buddha of the Buddhists, the Jehovah of the Jews, the Father in Heaven of the Christians, give strength to you to carry out your noble idea! The star arose in the East; it travelled steadily towards the West, sometimes dimmed and sometimes effulgent, till it made a circuit of the world; and now it is again rising on the very horizon of the East, the borders of the Sanpo, a thousandfold more effulgent than it ever was before.

Hail Columbia, motherland of liberty! It has been given to thee, who never dipped her hand in her neighbour ‘s blood, who never found out that the shortest way of becoming rich was by robbing one’s neighbours, it has been given to thee to march at the vanguard of civilization with the flag of harmony.

RELIGION NOT THE CRYING NEED OF INDIA

20 September 1893

Christians must always be ready for good criticism, and I hardly think that you will mind if I make a little criticism. You Christians, who are so fond of sending out missionaries to save the soul of the heathen-why do you not try to save their bodies from starvation? In India, during the terrible famines, thousands died from hunger, yet you Christians did nothing. You erect churches all through India, but the crying evil in the East is not religion-they have religion enough-but it is bread that the suffering millions of burning India cry out for with parched throats. They ask us for bread, but we give them stones. It is an insult to a starving people to offer them religion; it is an insult to a starving man to teach him metaphysics. In India a priest that preached for money would lose caste and be spat upon by the people. I came here to seek aid for my impoverished people, and I fully realized how difficult it was to get help for heathens from Christians in a Christian land.

BUDDHISM : THE FULFILMENT OF HINDUISM

26 September 1893

I am not a Buddhist, as you have heard, and yet I am. If China, or Japan, or Ceylon follow the teachings of the Great Master, India worships him as God incarnate on earth. You have just now heard that I am going to criticize Buddhism, but by that I wish you to understand only this. Far be it from me to criticize him whom I worship as God incarnate on earth. But our views about Buddha are that he was not understood properly by his disciples. The relation between Hinduism (by Hinduism, I mean the religion of the Vedas) and what is called Buddhism at the present day is nearly the same as between Judaism and Christianity. Jesus Christ was a Jew, and Shakya Muni was a Hindu. The Jews rejected Jesus Christ, nay, crucified him, and the Hindus have accepted Shakya Muni as God and worship him. But the real difference that we Hindus want to show between modern Buddhism and what we should understand as the teachings of Lord Buddha lies principally in this: Shakya Muni came to preach nothing new. He also, like Jesus, came to fulfil and not to destroy. Only, in the case of Jesus, it was the old people, the Jews, who did not understand him, while in the case of Buddha, it was his own followers who did not realize the import of his teachings. As the Jew did not understand the fulfilment of the Old Testament, so the Buddhist did not understand the fulfilment of the truths of the Hindu religion. Again, I repeat, Shakya Muni came not to destroy, but he was the fulfilment, the logical conclusion, the logical development of the religion of the Hindus.

The religion of the Hindus is divided into two parts: the ceremonial and the spiritual. The spiritual portion is specially studied by the monks.

In that there is no caste. A man from the highest caste and a man from the lowest may become a monk in India, and the two castes become equal. In religion there is no caste; caste is simply a social institution. Shakya Muni himself was a monk, and it was his glory that he had the large-heartedness to bring out the truths from the hidden Vedas and throw them broadcast all over the world. He was the first being in the world who brought missionarizing into practice-nay, he was the first to conceive the idea of proselytizing.

The great glory of the Master lay in his wonderful sympathy for everybody, especially for the ignorant and the poor. Some of his disciples were Brahmins. When Buddha was teaching, Sanskrit was no more the spoken language in India. It was then only in the books of the learned. Some of Buddha’s Brahmin disciples wanted to translate his teachings into Sanskrit, but he distinctly told them, ‘I am for the poor, for the people: let me speak in the tongue of the people.’ And so to this day the great bulk of his teachings are in the vernacular of that day in India.

Whatever may be the position of philosophy, whatever may be the position of metaphysics, so long as there is such a thing as death in the world, so long as there is such a thing as weakness in the human heart, so long as there is a cry going out of the heart of man in his very weakness, there shall be a faith in God.

On the philosophic side the disciples of the Great Master dashed themselves against the eternal rocks of the Vedas and could not crush them, and on the other side they took away from the nation that eternal God to which everyone, man or woman, clings so fondly. And the result was that Buddhism had to die a natural death in India. At the present day there is not one who calls oneself a Buddhist in India, the land of its birth.

But at the same time, Brahminism lost something-that reforming zeal, that wonderful sympathy and charity for everybody, that wonderful leaven which Buddhism had brought to the masses and which had rendered Indian society so great that a Greek historian who wrote about India of that time was led to say that no Hindu was known to tell an untruth and no Hindu woman was known to be unchaste.

Hinduism cannot live without Buddhism, nor Buddhism without Hinduism. Then realize what the separation has shown to us, that the Buddhists cannot stand without the brain and philosophy of the Brahmins, nor the Brahmin without the heart of the Buddhist. This separation between the Buddhists and the Brahmins is the cause of the downfall of India. That is why India is populated by three hundred millions of beggars, and that is why India has been the slave of conquerors for the last thousand years. Let us then join the wonderful intellect of the Brahmin with the heart, the noble soul, the wonderful humanizing power of the Great Master.

ADDRESS AT THE FINAL SESSION

27 September 1893

My thanks to those noble souls whose large hearts and love of truth first dreamed this wonderful dream and then realized it. My thanks to the shower of liberal sentiments that has overflowed this platform. My thanks to this enlightened audience for their uniform kindness to me and for their appreciation of every thought that tends to smooth the friction of religions. A few jarring notes were heard from time to time in this harmony. My special thanks to them, for they have, by their striking contrast, made the general harmony the sweeter.

Much has been said of the common ground of religious unity. I am not going just now to venture my own theory. But if anyone here hopes that this unity will come by the triumph of any one of the religions and the destruction of the others, to him I say, ‘Brother, yours is an impossible hope.’ Do I wish that the Christian would become Hindu? God forbid. Do I wish that the Hindu or Buddhist would become Christian? God forbid.

The seed is put in the ground, and earth and air and water are placed around it. Does the seed become the earth, or the air, or the water? No. It becomes a plant, it develops after the law of its own growth, assimilates the air, the earth, and the water, converts them into plant substance, and grows into a plant.

If the Parliament of Religions has shown anything to the world it is this: It has proved to the world that holiness, purity and charity are not the exclusive possessions of any church in the world, and that every system has produced men and women of the most exalted character. In the face of this evidence, if anybody dreams of the exclusive survival of his own religion and the destruction of the others, I pity him from the bottom of my heart, and point out to him that upon the banner of every religion will soon be written, in spite of resistance: ‘Help and not Fight’, ‘Assimilation and not Destruction’, ‘Harmony and Peace and not Dissension’.

Videos on Swami Vivekananda

Clarification on swami vivekananda’s voice recording.

Biography Online

Swami Vivekananda’s Speech at the World’s Parliament of Religions in Chicago

11th September 1893

Sisters and Brothers of America,

[ At this moment came the 3-minute standing ovation from the audience of 7,000 ]

It fills my heart with joy unspeakable to rise in response to the warm and cordial welcome which you have given us. I thank you in the name of the most ancient order of monks in the world; I thank you in the name of the mother of religions; I thank you in the name of millions and millions of Hindu people of all classes and sects.

My thanks, also, to some of the speakers on this platform who, referring to the delegates from Orient, have told you that these men from far-off nations may well claim the honor of bearing to different lands the idea of toleration.

I am proud to belong to a religion which has taught the world both tolerance and universal acceptance. We believe not only in universal toleration, but we accept all religions as true. I am proud to belong to a nation which has sheltered the persecuted and the refugees of all religions and nations of the earth. I am proud to tell you that we have gathered in our bosom the purest remnant of the Israelites, who came to Southern India and took refuge with us in the very year in which their holy temple was shattered to pieces by Roman tyranny. I am proud to belong to the religion which has sheltered and is still fostering the remnant of the grand Zoroastrian nation.

I will quote to you, brethren, a few lines from a hymn which I remember to have repeated from my earliest boyhood, which is every day repeated by millions of human beings:

“As the different streams having their sources in different places all mingle their water in the sea, sources in different tendencies, various though they appear, crooked or straight, all lead to Thee.”

The present convention, which is one of the most august assemblies ever held, is in itself a vindication, a declaration to the world of wonderful doctrine preached in the Gita: “Whosoever comes to Me, through whatsoever form, I reach him; all men are struggling through paths which in the end lead to Me.”

Sectarianism, bigotry, and its horrible descendant, fanaticism, have long possessed this beautiful earth. They have filled the earth with violence, drenched it often and often with human blood, destroyed civilization and sent whole nations to despair. Had it not been for these horrible demons, human society would be far more advanced than it is now.

But their time is come; and I fervently hope that the bell that tolled this morning in honor of this convention may be the death-knell of all fanaticism, of all persecutions with the sword or with the pen, and of all uncharitable feelings between persons wending their way to the same goal.

– Swami Vivekananda Biography

Religious Tolerance

Vishal's account

Speech on Swami Vivekananda in English for Students and Children

Points to Remember for Preparing a Speech on Swami Vivekananda

10 line speech on swami vivekananda, short speeches on swami vivekananda, long speeches on swami vivekananda.

Swami Vivekananda emerges as an eminent figure when we discuss individuals who have profoundly contributed to India’s spiritual and cultural heritage. Crafting a speech around such an iconic personality can be a challenging yet rewarding endeavour, particularly for school students. Here, we aim to capture the essence of Swami Vivekananda’s teachings and his remarkable life. As young minds prepare to deliver this speech to their peers, it is crucial to comprehend and convey the values and philosophies championed by Vivekananda. His life narrative transcends mere historical accounts; it serves as motivation and a roadmap for leading a life led by principles, passion, and purpose. This guide on composing speeches on Swami Vivekananda will walk you through his life journey, his beliefs, and the enduring relevance of his teachings in today’s world.

Delivering a speech on Swami Vivekananda requires understanding his life and teachings and connecting with his philosophies. Here are some key points that will help prepare an impactful and insightful speech about this great spiritual leader.

1. Early Life and Influences

Begin by highlighting Swami Vivekananda’s early life, including his birth and upbringing in Kolkata. Emphasise his early exposure to spirituality and religion and how his quest for knowledge was evident from a young age. Mention his meeting with Ramakrishna Paramhansa, a turning point in his life.

2. Philosophy and Teachings

Discuss Vivekananda’s philosophy, which blended modern values and ancient Indian traditions. His teachings focused on the importance of self-realisation and the unity of all religions. Highlight his belief in Vedanta and its universal applicability.

3. Contribution to Indian Culture

Talk about Vivekananda’s contribution to Indian culture. Emphasise his role in reviving Hinduism and his efforts in introducing Indian philosophies of Vedanta and Yoga to the Western world. Mention his speeches at the Parliament of the World’s Religions in Chicago in 1893, which gained international recognition.

4. Influence on Youth and Education

Discuss how Vivekananda was a great source of inspiration for the youth. His messages about strength, courage, and the power of self-belief resonate strongly with young minds. Also, discuss his views on education, which emphasises holistic development.

5. Social Reforms

Highlight Swami Vivekananda’s contributions to social reforms. He relentlessly supported equality and believed in the upliftment of the downtrodden. Mention his views on caste discrimination and the education of women.

6. Personal Qualities

Reflect on Vivekananda’s personal qualities, such as his eloquence, profound spiritual insight, and charisma. These qualities made him a beloved leader and a respected figure worldwide.

7. Legacy and Continued Relevance

Conclude by discussing the lasting impact of Swami Vivekananda. Talk about how his teachings continue to inspire millions around the globe and how his thoughts are still relevant in today’s world, especially in promoting peace and understanding across diverse cultures.

Crafting a 1-minute speech on Swami Vivekananda can be a meaningful exercise, especially for younger audiences in classes 1, 2, and 3. Such a speech should encapsulate the essence of Vivekananda’s life and teachings concisely and powerfully. Here is a 10-line speech that captures the spirit of this great spiritual leader, ideal for a brief presentation.

“Good morning, everyone! Today, I am here to speak about a great Indian monk, Swami Vivekananda.”
“Swami Vivekananda was born in Kolkata and was a very wise and kind person from his early years.”
“He taught us the importance of believing in ourselves and striving for greatness.”
“Swami Vivekananda travelled far and wide to spread his message of peace and unity.”
“His famous speech in Chicago made the whole world recognise the wisdom of Indian culture.”
“He believed that all religions lead to the same God, just like different rivers lead to the same ocean.”
“Vivekananda wanted everyone, especially children, to be strong in mind and body.”
“He said, ‘Arise, awake, and stop not till the goal is reached,’ inspiring us to work hard and never give up.”
“His teachings help us to be better students, friends, and kind human beings.”
“Let us all remember Swami Vivekananda’s words and try to live by them daily. Thank you!”

This brief speech on Swami Vivekananda for classes 1, 2, and 3 covers his philosophies and teachings in a way that is accessible and inspiring for young students.

Delivering a short speech on Swami Vivekananda, especially for primary class students, can be enlightening and motivating. A 2 to 3-minute speech is ideal for this age group, briefly yet impactfully capturing the essence of Vivekananda’s teachings. These two sample speeches can be used or adapted for primary school students.

“Good morning to all! Today, I want to share the story of a great man, Swami Vivekananda. Swami Vivekananda was not just a wise monk; he was a man who inspired millions with his words and actions. Born in Kolkata, India, he grew up as a brilliant student with a deep interest in spirituality.

Swami Vivekananda taught us the importance of being strong in mind and body. He believed in the power of youth and the importance of education. His famous speeches, especially in Chicago, introduced the world to the rich traditions of Indian spirituality and philosophy.

He said, ‘Strength is life, weakness is death.’ These words encourage us to be strong, brave, and kind. He also taught that all religions are different paths leading to the same goal. His teachings help us understand the importance of harmony and peace in the world.

Let’s take inspiration from Swami Vivekananda to be our best and make a positive difference in the world. Thank you!”

“Hello, everyone! Today, I’m excited to talk about a hero of Indian history, Swami Vivekananda. He was a monk who taught the world about the beauty and wisdom of Indian culture.

Swami Vivekananda believed in the power of self-confidence and hard work. He told us, ‘Arise, awake, and stop until the goal is reached.’ This means we should never give up on our dreams.

He travelled across the world, spreading his message of love, peace, and unity among all people. He wanted everyone to live in harmony and respect each other’s beliefs. His speeches, especially the one in Chicago, are remembered for their powerful words and deep meaning.

For us, as students, his teachings are a guide to being better learners and kind people. He showed us the importance of helping others and being strong in every situation.

Let’s remember Swami Vivekananda’s teachings and try to follow them. Thank you for listening!”

These speeches, suitable for a two and 3-minute duration, are perfect for primary class students, highlighting the critical aspects of Swami Vivekananda’s life and teachings in a simple, engaging manner.

A longer, more detailed speech on Swami Vivekananda offers a comprehensive overview of his life, philosophies, and lasting impact. Ideal for occasions such as school assemblies, community gatherings, or educational events, a 5-minute speech on Swami Vivekananda can be both informative and inspiring. Here are two sample speeches that cater to different depths of detail and focus.

“Good morning, respected teachers and my dear friends. Today, I am honoured to speak about Swami Vivekananda, a name synonymous with spiritual wisdom and national pride. Swami Vivekananda, born Narendra Nath Datta, was a spiritual genius, a profound thinker, and a patriotic saint. His teachings continue to inspire and guide countless around the globe.

A spiritual zeal and an avid interest in the Hindu scriptures marked his early life in Kolkata. His meeting with Sri Ramakrishna ignited the spiritual fire within him, leading him to renounce the worldly life and dedicate himself to the service of humanity. He became Ramakrishna’s most devoted disciple, imbibing his teachings and embodying his ideals.

Swami Vivekananda’s journey to the West, particularly his speech in Chicago in 1893 at the Parliament of the World’s Religions, marked a pivotal moment in history. His opening words, ‘Sisters and Brothers of America,’ won him an instant ovation from the audience. His speeches there brought the philosophies of Vedanta and Yoga to the Western world, creating a bridge between Eastern spirituality and Western curiosity.

Vivekananda emphasised the universality of all religions, advocating for religious tolerance and mutual respect. His vision of a harmonious world was rooted in believing all paths led to the same divine truth. He was a champion of human rights, advocating for the upliftment of women and the poor, and a critic of the caste system.

Swami Vivekananda’s contribution to Indian nationalism was also significant. He awakened a sense of pride and self-respect among Indians, urging them to embrace their cultural heritage and strive for national revival. His clarion call to the youth to ‘arise, awake, and stop not till the goal is reached’ continues to motivate and energise young minds.

Vivekananda’s teachings on education are equally profound. He stressed the need for education that builds character, strengthens the mind, and expands the intellect. He believed in the ‘man-making’ education that nurtures integral human development.

In conclusion, Swami Vivekananda was not just a spiritual monk but a visionary, a patriot, and a compassionate leader. His life and teachings remain a source of inspiration and guidance in our quest for spiritual and national development. Thank you.”

“Respected members of the faculty and my dear fellow students, today I have the privilege of speaking about one of the greatest spiritual leaders of India, Swami Vivekananda. His teachings and life story are a beacon of inspiration for all of us.”

1. Early Life and Spiritual Quest

“Swami Vivekananda, born in Kolkata in 1863, was a curious and intelligent child. His spiritual journey began early, influenced by his parents and the prevailing religious atmosphere at home. His quest for the truth led him to Sri Ramakrishna, who became his guru and spiritual guide.”

2. Philosophy and Global Impact

“Vivekananda’s philosophy uniquely blended Eastern spirituality and Western pragmatism. His speeches at the Parliament of the World’s Religions in Chicago in 1893 introduced the depths of Indian spirituality to the West, highlighting the concepts of Vedanta and the universality of religions.”

3. Reforms and Nationalism

“Vivekananda was also a social reformer. He spoke vehemently against the caste system and advocated for the upliftment of the oppressed. His vision of India was of a nation with strong, self-reliant individuals, free from the shackles of colonialism and social injustice.”

4. Legacy and Relevance

“Swami Vivekananda’s legacy transcends time. His emphasis on universal values, strength of character, and the importance of self-realisation makes his teachings relevant even today. His message of unity, peace, and the harmony of religions continues to resonate across the world.”

“In conclusion, Swami Vivekananda’s life was a testament to the power of spiritual strength and national pride. His vision and words continue to inspire and guide us in our individual and collective journeys. Let us imbibe his teachings and strive to realise the immense potential within each of us. Thank you.”

1. Who Was Swami Vivekananda And Why Is He Famous?

Swami Vivekananda was a renowned Indian Hindu monk and philosopher, celebrated for introducing the Indian philosophies of Vedanta and Yoga to the Western world and for his historic speech at the Parliament of the World’s Religions in Chicago in 1893.

2. What Are The Main Teachings of Swami Vivekananda?

Swami Vivekananda’s central teachings revolved around the importance of self-realisation, the unity of all religions, and the need for a strong and self-reliant character, emphasising that true education is one which contributes to overall character development.

3. How Did Swami Vivekananda Contribute to Indian Nationalism?

Swami Vivekananda contributed to Indian nationalism by inspiring a sense of pride and self-respect among Indians, encouraging them to embrace their cultural heritage and work towards national revival, and advocating for social reforms to uplift the downtrodden.

Swami Vivekananda remains a timeless figure whose teachings and philosophies continue to inspire and resonate with people worldwide. His emphasis on universal brotherhood, self-empowerment, and spiritual enlightenment has left an unforgettable mark on Indian culture and global spirituality. His life and words stand as a beacon of wisdom and guidance, encouraging us to pursue a path of harmony, strength, and compassion in our own lives.

Gandhi Jayanti Speech Independence Day Speech Teachers’ Day Speech

RELATED ARTICLES
MORE FROM AUTHOR

List Of Christmas Words That Start With K

Surprising Bobcat Facts for Kids

Facts and Information About Rosa Parks for Kids

The Story of The Little Match Girl For Kids

50 Kindness Quotes For Kids

10 Tips to Get Your Autistic Child to Talk

Popular on parenting.

245 Rare Boy & Girl Names with Meanings

170 Boy & Girl Names That Mean 'Gift from God'

800+ Unique & Cute Nicknames for Boys & Girls

Avengers Coloring Pages - Free Printable Pages For Kids

Spring Songs for Preschoolers and Kids to Celebrate the Season

20 Things to Do in Philadelphia With Kids

Pikachu Coloring Pages - Free Printable Pages For Kids

Essay on Swami Vivekananda for Students and Children

500+ words essay on swami vivekananda.

Born as Narendranath Dutta on 12 th January 1863 in the holy and divine place of Kolkata, Swami Vivekananda was a great Indian saint. He was a figure with “high thinking and simple living”. He was a great pious leader, a philosopher, and also a devout personality with great principles. His eminent philosophical works comprise of “Modern Vedanta” and “Raj Yoga”. He was a principal disciple of “Ramkrishna Paramhansa” and was an initiator of Ramkrishna Math and Ramkrishna Mission . He thus spent his whole life in the dispersion of the values embedded in the great Indian culture.

Childhood Days

Swami Vivekananda , the son of Shri Vishwanath and mother Bhuvneshwari Devi was called by the name “Narendranath Dutta” in the early days. Narendra was a child of unquestioned expertise and intellectual capability who used to take grasp of all his school teachings at first sight.

This excellence was recognized by his Gurus and thus was named “Shrutidhar” by them. He possessed manifold talents and skills comprising of swimming, wrestling which were a part of his schedule. Influenced by the teachings of Ramayana and Mahabharata, he had bottomless respect for religion. “Pavan Putra Hanuman” was his ideal for life.

Narendra was a lover of heroism and mystical by nature. Despite his upbringing in a spiritual family, he owned an argumentative personality in his infancy. His entire beliefs were assisted by an apt rationale and judgment behind them. Such a quality made him even put a question on the existence of the Almighty. He thus visited several saints and asked each one “have you seen God?”His spiritual quest left unanswered until he met “Ramkrishna Paramhansa”.

Meeting with Ramkrishna Paramhansa and Harmonization of Indian Culture

Swami Vivekananda met Ramkrishna Paramhansa for the first time when the latter visited his friend’s residence in Kolkata. Conscious of the supernatural powers of Swami Vivekananda called him to Dakshineshwar. He had a deep insight that Swamiji’s birth was a boon to mankind for the upliftment of the universe. Fulfillment of his spiritual inquisitiveness made he finally acknowledge Ramkrishna Paramhansa in the figure of his “Guru”. He was moved from darkness to illumination by his “Guru”. As his deep gratitude and reverence for his Guru made him travel all the four directions for the diffusion of his Guru’s teachings.

Swamiji won the hearts of everyone by his incredible speech at Chicago by addressing the audience as “Sisters and Brothers of America”

Vivekananda quoted these words” I am proud to belong to a religion which has taught the world both tolerance and universal acceptance. We believe not only in universal tolerance but we accept all religions as true.” Thus, he set forward the worth of Indian religion exhibiting the values of universal acceptance, oneness, and harmony despite multiplicity in cultures.

Netaji Subhash Chandra Bose once said,” Swamiji harmonized the East and the West, religion, and science, past and the present and that is why he is great.” He played a prominent role in ending India’s cultural remoteness from the rest of the world.

A figure of highest ideals and great thoughts, Swamiji was an inspiration for the Youth of India. Through his teachings he wanted to fill the young brains with the powers of self-realization, character formation, to recognize inner strengths, service to others, an optimistic outlook, tireless efforts and a lot more.

Get the huge list of more than 500 Essay Topics and Ideas

Other Great Works by Swami Vivekananda

His famous quotations include, “Arise, awake and stop not till the goal is reached.” He also added that anything making a child physically, intellectually and spiritually weak must be rejected as a poison. He also emphasized on an education that leads to character formation.

His establishment of “Ramkrishna Math” and “Ramkrishna Mission” was a sign of “Guru Bhakti”, his sacrifice, austerity, and service of the poor and the downtrodden people of India. He was also a founder of Belur Math.

He spread the message of divinity and the true aims of scriptures. This great patriotic monk of the Mother Earth took his last breath on 4 th July 1902 at Belur Math.

Swamiji carried the messages of the rich and varied heritage of Indian culture and Hinduism, non-duality, selfless love, and service towards the nation. His mesmerizing personality with the highest virtues illuminated the young minds. His teachings aroused the realization of the power of the soul in them.

Thus, we celebrate his “Avtaran Divas” 12 th January, as the National Youth Day with great zeal and enthusiasm.

Customize your course in 30 seconds

Which class are you in.

Travelling Essay
Picnic Essay
Our Country Essay
My Parents Essay
Essay on Favourite Personality
Essay on Memorable Day of My Life
Essay on Knowledge is Power
Essay on Gurpurab
Essay on My Favourite Season
Essay on Types of Sports

Download the App

We’re fighting to restore access to 500,000+ books in court this week. Join us!

Internet Archive Audio

This Just In
Grateful Dead
Old Time Radio
78 RPMs and Cylinder Recordings
Audio Books & Poetry
Computers, Technology and Science
Music, Arts & Culture
News & Public Affairs
Spirituality & Religion
Radio News Archive

Flickr Commons
Occupy Wall Street Flickr
NASA Images
Solar System Collection
Ames Research Center

All Software
Old School Emulation
MS-DOS Games
Historical Software
Classic PC Games
Software Library
Kodi Archive and Support File
Vintage Software
CD-ROM Software
CD-ROM Software Library
Software Sites
Tucows Software Library
Shareware CD-ROMs
Software Capsules Compilation
CD-ROM Images
ZX Spectrum
DOOM Level CD

Smithsonian Libraries
FEDLINK (US)
Lincoln Collection
American Libraries
Canadian Libraries
Universal Library
Project Gutenberg
Children's Library
Biodiversity Heritage Library
Books by Language
Additional Collections

Prelinger Archives
Democracy Now!
Occupy Wall Street
TV NSA Clip Library
Animation & Cartoons
Arts & Music
Computers & Technology
Cultural & Academic Films
Ephemeral Films
Sports Videos
Videogame Videos
Youth Media

Search the history of over 866 billion web pages on the Internet.

Mobile Apps

Wayback Machine (iOS)
Wayback Machine (Android)

Browser Extensions

Archive-it subscription.

Explore the Collections
Build Collections

Save Page Now

Capture a web page as it appears now for use as a trusted citation in the future.

Please enter a valid web address

Donate Donate icon An illustration of a heart shape

EDUCATION - COMPILED SPEECHES OF SWAMI VIVEKANANDA

Bookreader item preview, share or embed this item, flag this item for.

Graphic Violence
Explicit Sexual Content
Hate Speech
Misinformation/Disinformation
Marketing/Phishing/Advertising
Misleading/Inaccurate/Missing Metadata

plus-circle Add Review comment Reviews

1,568 Views

9 Favorites

DOWNLOAD OPTIONS

For users with print-disabilities

IN COLLECTIONS

Uploaded by arvind gupta on June 20, 2016

SIMILAR ITEMS (based on metadata)

45,000+ students realised their study abroad dream with us. Take the first step today

Meet top uk universities from the comfort of your home, here’s your new year gift, one app for all your, study abroad needs, start your journey, track your progress, grow with the community and so much more.

Verification Code

An OTP has been sent to your registered mobile no. Please verify

Thanks for your comment !

Our team will review it before it's shown to our readers.

School Education /

Essay on Swami Vivekananda: 100 to 500 Words

Updated on
Mar 30, 2024

In the 19th Century, a boy hailing from a middle-class Bengali household in Kolkata underwent a remarkable spiritual evolution during his formative years. He propagated the notion, “Rise, awaken, and persist until the objective is achieved.” By now, can we surmise the identity of this individual? Indeed, we are referring to none other than Narendra Nath Dutta, who eventually adopted the moniker Swami Vivekananda . A student initially engrossed in music and sports, akin to his contemporaries, Vivekananda metamorphosed into a visionary with extraordinary spiritual insights. His literary contributions, namely “Modern Vedanta” and “Raj Yoga,” have garnered worldwide recognition. Continue reading the essay on Swami Vivekananda to know more about his life.

Also Read Essay on Rani Laxmi Bai: 100, 250 and 500 Words.

Table of Contents

1 Points to include in Essay on swami Vivekananda
2 100 Words Essay on Swami Vivekananda
3 200 Words Essay on Swami Vivekananda
4.1 Early Life and Spiritual Quest
4.2 The Chicago Address and Global Recognition
4.3 Advocating Spiritual Pluralism
4.4 Social Reforms and the Ramakrishna Mission
4.5 Legacy of Tolerance and Unity
4.6 Inspiring Future Generations
4.7 Conclusion

Points to include in Essay on swami Vivekananda

He was the most spiritual and popular Hindu monks leader of India.
He was born on 12 January 1863 in Kolkata.
His name was “Narendranath Datta”.
His father’s name was Vishwanath Datta and he was a legal practitioner at the Calcutta High Court.
His mother’s name was Bhubaneswari Devi and she was a housewife.
From a very young age, he showed interest in spirituality and used to meditate in front of the idols of Lord Ram and Lord Shiva.
He revived Hinduism in India and made a great contribution in spreading the concept of Indian Nationalism among the people of India.
In India, 12th January, being his birthday, is celebrated as National Youth day.
He was a disciple of Sri Ramakrishna.
On 4th July 1902, he died while meditating. His disciples believe that he attained “Mahasamadhi”.

100 Words Essay on Swami Vivekananda

Swami Vivekananda, a Hindu monk, played a pivotal role in introducing Indian philosophy and spirituality to the Western hemisphere. Born in Calcutta in 1863, he gained renown for his compelling speeches and writings centred on Hinduism, spirituality, and the significance of personal self-discovery.

Having become a disciple of the renowned Indian saint, Ramakrishna, Vivekananda devoted his life to disseminating his mentor’s teachings.

In 1893, he represented both India and Hinduism at the World Parliament of Religions in Chicago. There, he delivered a series of lectures that garnered extensive acknowledgement and admiration. His talks underscored the oneness among all religions and the value of serving humanity.

Even today, Swami Vivekananda’s teachings serve as a wellspring of motivation for countless individuals worldwide, maintaining their relevance in the modern fast-paced era.

Also Read: Essay on Bhagat Singh: 100, 200, 500 Words

200 Words Essay on Swami Vivekananda

Swami Vivekananda, a Hindu monk and a follower of the 19th-century Indian mystic Ramakrishna, is recognized as one of modern India’s most influential spiritual leaders. His teachings have left a deep impression on countless individuals worldwide.

Vivekananda’s message of universal camaraderie, tolerance, and acceptance has positioned him as a role model for people from diverse backgrounds and age groups. He believed in the potential of every person to achieve their highest self and saw the ultimate purpose of human existence as the attainment of unity with the divine.

His unwavering dedication to his beliefs, even when met with opposition, is one aspect that makes Swami Vivekananda a source of inspiration. During a time when Indian culture and religion faced limited understanding in the West, he took it upon himself to enlighten people and bridge cultural gaps.

Furthermore, Vivekananda’s emphasis on pragmatic spirituality adds to his inspirational legacy. He held that authentic spirituality necessitates translating one’s beliefs into action, motivating individuals to utilize their skills and capacities to benefit others and contribute positively to the world.

Lastly, Swami Vivekananda’s remarkable skill in articulating his ideas in a straightforward yet impactful manner positions him as a compelling advocate for spirituality and self-enhancement. His speeches and writings remain a source of motivation, serving as a lasting testament to the transformative influence of spirituality.

Also Read: Essay on the Importance of Education

500 Words Essay on Swami Vivekananda

Swami Vivekananda, born Narendra Nath Datta on January 12, 1863, in Kolkata, India, was a luminary who illuminated the path of spirituality, tolerance, and social change. His life journey, teachings, and impact on society continue to inspire and guide people around the world. From his early association with Ramakrishna to his pivotal address at the World Parliament of Religions in Chicago, Vivekananda’s legacy is one of unwavering dedication to the betterment of humanity.

Early Life and Spiritual Quest

Narendra Nath Datta’s early life was marked by curiosity and a quest for spiritual understanding. He met his guru, Ramakrishna Paramahansa, whose profound spiritual insights deeply influenced him. Under Ramakrishna’s guidance, he discovered the essence of Vedanta philosophy and imbibed the principles of unity and the interconnectedness of all beings. This period laid the foundation for his later endeavours.

The Chicago Address and Global Recognition

In 1893, Swami Vivekananda represented India at the World Parliament of Religions in Chicago. His address there often considered his most significant contribution, resounded with a call for religious harmony and universal acceptance. Speaking eloquently in English, he emphasized the universality of religion and the importance of recognizing the shared essence in all faiths. His powerful message left an indelible mark on the Western audience and introduced the world to the depth of Indian spirituality.

Advocating Spiritual Pluralism

Vivekananda’s teachings emphasized the importance of accepting diverse spiritual paths. He believed that various religions were like different rivers, all leading to the same ocean of truth. This philosophy of inclusivity resonated with many, transcending boundaries and promoting a broader understanding of spirituality. His teachings helped bridge the gap between East and West, fostering an environment of mutual respect and learning.

Social Reforms and the Ramakrishna Mission

Beyond spiritual enlightenment, Vivekananda was deeply concerned with societal challenges. In 1897, he founded the Ramakrishna Mission, an organization dedicated to humanitarian service. The mission focused on alleviating poverty, providing education, and offering medical assistance to the marginalized. Vivekananda’s vision led to the establishment of numerous institutions that continue to impact countless lives today.

Legacy of Tolerance and Unity

Swami Vivekananda’s teachings remain relevant in our contemporary world. His emphasis on religious tolerance, acceptance of diversity, and recognizing the inherent divinity in all humans holds significant relevance in today’s multicultural society. His legacy serves as a reminder that understanding and harmony can flourish amidst differences.

Inspiring Future Generations

Vivekananda’s legacy has inspired countless individuals to seek purpose, engage in selfless service, and contribute positively to society. His life journey, from a seeker of spiritual truth to a global ambassador of harmony, encourages us to transcend our limitations and work towards the greater good.

Swami Vivekananda’s life was a symphony of spirituality, compassion, and social reform. His teachings have left an indelible imprint on the world, fostering a sense of unity in diversity and encouraging the pursuit of higher ideals. His words and actions continue to motivate individuals to rise above obstacles, embrace differences, and strive for a world where tolerance, compassion, and spiritual understanding reign supreme. As we navigate the challenges of the modern age, the light kindled by Swami Vivekananda’s wisdom and principles shines brightly as a guiding star.

Must Read: Essay on Indian Freedom Struggle – 100,200,500 Words

Aditi Gupta

A bachelors in Journalism and Mass Communication graduate, I am an enthusiastic writer. I love to write about impactful content which can help others. I love to binge watch and listen to music during my free time.

Connect With Us

45,000+ students realised their study abroad dream with us. take the first step today..

Resend OTP in

Need help with?

Study abroad.

UK, Canada, US & More

IELTS, GRE, GMAT & More

Scholarship, Loans & Forex

Country Preference

New Zealand

Which English test are you planning to take?

Which academic test are you planning to take.

Not Sure yet

When are you planning to take the exam?

Already booked my exam slot

Within 2 Months

Want to learn about the test

Which Degree do you wish to pursue?

When do you want to start studying abroad.

January 2024

September 2024

What is your budget to study abroad?

How would you describe this article ?

Please rate this article

We would like to hear more.

Have something on your mind?

Make your study abroad dream a reality in January 2022 with

India's Biggest Virtual University Fair

Essex Direct Admission Day

Why attend .

Don't Miss Out

IMAGES

Essay on Swami Vivekananda in English [300 Words]
Essay On Swami Vivekananda In English
Swami vivekananda Inspirational speech
Speech On Swami Vivekananda [Short & Long]
Easy Essay On Swami Vivekananda || Paragraph On Swami Vivekananda
Swami Vivekananda’s Chicago speech at the World Parliament of Religions

COMMENTS

Swami Vivekananda and His 1893 Speech
Swami Vivekananda (1863-1902) is best known in the United States for his groundbreaking speech to the 1893 World's Parliament of Religions in which he introduced Hinduism to America and called for religious tolerance and an end to fanaticism. Born Narendranath Dutta, he was the chief disciple of the 19th-century mystic Ramakrishna and the ...
Speech on Swami Vivekananda in English For Students
A hearty welcome to everyone. As I stand here today, I would like to present a speech on Swami Vivekananda, a renowned philosopher, scholar and writer. In this speech on Swami Vivekananda, we will talk about his life, preachings and contributions to Indian society. Swami Vivekananda was born in Naren, in Calcutta to the Datta family on 12th ...
Speech on Swami Vivekananda
Short Speech on Swami Vivekananda. Swami Vivekananda is one of India's most acclaimed orators, saints, and philosophers. He is the founder of Ramakrishna Mission, a spiritual society established on May 1, 1897 in Calcutta. It presents a modern version of Advaita Vedanta, which is a school of Indian philosophy in western countries.
Famous Chicago Speech of Swami Vivekananda and its Importance
Speech of Swami Vivekananda. Dated: September 11, 1893. Sisters and Brothers of America, It fills my heart with joy unspeakable to rise in response to the warm and cordial welcome which you have given us. I thank you in the name of the most ancient order of monks in the world; I thank you in the name of the mother of religions, and I thank you ...
Swami Vivekananda at the Parliament of the World's Religions
Swami Vivekananda's famous speech at the Parliament of the World's Religions on September 19, 1893, is a historic and impactful moment in the history of Hinduism and interfaith dialogue. As this speech was delivered more than a century ago, it is in the public domain, and you can freely access and use it without copyright restrictions.
Swami Vivekananda's Chicago Speeches From 1893
Subhamoy Das. Updated on June 25, 2019. Swami Vivekananda was a Hindu monk from India known for introducing many in the U.S. and Europe to Hinduism in the 1890s. His speeches at the World Parliament of Religions of 1893 offer an overview of his faith and a call for unity between the world's major religions.
Vivekananda Speech for Students in English
10 Lines on Vivekananda Speech. Here are 10 famous lines on Swami Vivekananda's speech. Feel free to use them in your speech or essay writing topics. Swami Vivekananda was a great Hindu philosopher and spiritual leader. He was the founder of the Ramakrishna Mission or Math in 1897. His two ideals were self-perfection and self-service.
Chicago Speech
This speech was given by Swami Vivekananda at Parliament of World's Religions, Chicago on 11th of September 1893. Sisters and Brothers of America, It fills my heart with . . Chicago Speech 11 September 1893 ... — Swami Vivekananda (@vivekexpress) September 11, 2021.
Vivekananda's Speech to 1893 Parliament
SWAMI VIVEKANANDA's opening address to the World's Parliament of Religions, Chicago, USA, 11 September, 1893. Sisters and Brothers of America, it fills my heart with joy unspeakable to rise in response to the warm and cordial welcome which you have given us. I thank you in the name of the most ancient order of monks in the world; I thank ...
Vivekananda's Chicago Speeches: What He Said
Between September 11 and 27, Swami Vivekananda delivered six speeches in Chicago. Of these, the opening address is the best known, if only for the novel and the somewhat dramatic way it began—addressing the audience as 'Sisters and Brothers of America'. Interestingly, this is contested. While the official history of the parliament notes ...
Swami Vivekananda's Historic Speech in Chicago
On September 11, 1893, an eloquent and charismatic Indian monk, Swami Vivekananda, delivered a speech at the Parliament of the World's Religions in Chicago. His speech not only captivated the…
Swami Vivekananda's Speeches at the World 's Parliament of Religions
WHY WE DISAGREE. 15 September 1893. I will tell you a little story. You have heard the eloquent speaker who has just finished say, 'Let us cease from abusing each other,' and he was very sorry that there should be always so much variance.
Swami Vivekananda's 1893 Chicago Full Speech with Subtitles
On Swami Vivekananda's 149th birth anniversary, here's a video of his famous Chicago speech through which he introduced Hinduism at the Parliament of the Wor...
SWAMI VIVEKANANDAs 1893 Speech at Chicago with English Subtitles
Step back in time and witness a profound moment in history with TalkingTexts. Join us as we present Swami Vivekananda's iconic 1893 speech at the World's Par...
Speeches and writings of Swami Vivekananda; a comprehensive collection
Speeches and writings of Swami Vivekananda; a comprehensive collection by Vivekananda, Swami, 1863-1902. Publication date 1899? Publisher Madras G.A. Natesan Collection robarts; toronto ... Be the first one to write a review. 12,279 Views . 8 Favorites. DOWNLOAD OPTIONS download 1 file ...
Swami Vivekananda's Speech at the World's Parliament of Religions in
Swami Vivekananda's Speech at the World's Parliament of Religions in Chicago. 11th September 1893. Sisters and Brothers of America, [ At this moment came the 3-minute standing ovation from the audience of 7,000] It fills my heart with joy unspeakable to rise in response to the warm and cordial welcome which you have given us.
Chicago Addresses by Swami Vivekananda : Swami Vivekananda : Free
Hate Speech ; ... Item Size 15977001. This booklet contains the prophetic and epochal lectures delivered by Swami Vivekananda at the Parliament of Religions, Chicago, in 1893. Addeddate 2021-01-18 14:14:59 Identifier chicago-addresses ... Be the first one to write a review. 482 Views . 1 Favorite. DOWNLOAD OPTIONS
Swami Vivekananda 1893 Speech : Swami Vivekananda : Free Download
The currently available published version of his speech on 11 Sep. 1893 does not have one line which was found in the original published version of the official bodies of Parliament of Religions as well as the book published by Sri G. Natesan Iyer from Madras during the lifetime of Swami Vivekananda.
Speech on Swami Vivekananda in English for Students and Children
Here is a 10-line speech that captures the spirit of this great spiritual leader, ideal for a brief presentation. "Good morning, everyone! Today, I am here to speak about a great Indian monk, Swami Vivekananda.". "Swami Vivekananda was born in Kolkata and was a very wise and kind person from his early years.".
Essay on Swami Vivekananda for Students and Children
500+ Words Essay On Swami Vivekananda. Born as Narendranath Dutta on 12 th January 1863 in the holy and divine place of Kolkata, Swami Vivekananda was a great Indian saint. He was a figure with "high thinking and simple living". He was a great pious leader, a philosopher, and also a devout personality with great principles.
Swami Vivekananda
Swami Vivekananda (/ ˈ s w ɑː m i ˌ v ɪ v eɪ ˈ k ɑː n ə n d ə /; Bengali: [ʃami bibekanɔndo] ⓘ; IAST: Svāmī Vivekānanda ; 12 January 1863 - 4 July 1902), born Narendranath Datta (Bengali: [nɔrendronatʰ dɔto]), was an Indian Hindu monk, philosopher, author, religious teacher, and the chief disciple of the Indian mystic Ramakrishna. [4] [5] He was a key figure in the ...
Education
EDUCATION - COMPILED SPEECHES OF SWAMI VIVEKANANDA Bookreader Item Preview ... Be the first one to write a review. 1,568 Views . 9 Favorites. DOWNLOAD OPTIONS download 1 file . ABBYY GZ download. Generate. DAISY For users with print-disabilities. Generate ...
Essay on Swami Vivekananda: 100 to 500 Words
100 Words Essay on Swami Vivekananda. Swami Vivekananda, a Hindu monk, played a pivotal role in introducing Indian philosophy and spirituality to the Western hemisphere. Born in Calcutta in 1863, he gained renown for his compelling speeches and writings centred on Hinduism, spirituality, and the significance of personal self-discovery.

Swami Vivekananda and His 1893 Speech

Sign up for our enewsletter to receive updates.

Gallery actions

Introduction

Long Speech on Swami Vivekananda

Short Speech on Swami Vivekananda

10 Lines Speech on Swami Vivekananda

FAQs on Speech on Swami Vivekananda

Speech on Swami Vivekananda

Table of Contents

Who was Swami Vivekananda?

When and why is National Youth Day celebrated in India?

Who is the founder of the Ramakrishna Mission?

Leave a Comment Cancel reply

Register with BYJU'S & Download Free PDFs

Famous Chicago Speech of Swami Vivekananda and its Importance

Speech of Swami Vivekananda

His speech at the final session

What happened during the speech?

What did other people say about his speech?

Importance of Swami Vivekananda’s Speech

Share this:

History of Khatu Shyam Temple

Harmandir Sahib – History of Golden Temple

Leave a Reply Cancel reply

Swami Vivekananda's Speeches

Swami Vivekananda

The World Parliament of Religions

Excerpts From the Welcome Address

Concluding Address: Chicago, Sept 27, 1893

After the Conference

Chicago Speech

Response to Welcome

Vivekananda’s Speech to 1893 Parliament

Vivekananda’s Chicago Speeches: What He Said – and Didn’t

Amiya P. Sen

More from Sahapedia

Swami Vivekananda’s Speeches at the World ‘s Parliament of Religions, Chicago, 1893

RESPONSE TO WELCOME

WHY WE DISAGREE

PAPER ON HINDUISM

RELIGION NOT THE CRYING NEED OF INDIA

BUDDHISM : THE FULFILMENT OF HINDUISM

ADDRESS AT THE FINAL SESSION

Videos on Swami Vivekananda

Biography Online

Swami Vivekananda’s Speech at the World’s Parliament of Religions in Chicago

Speech on Swami Vivekananda in English for Students and Children

Points to Remember for Preparing a Speech on Swami Vivekananda

1. Early Life and Influences

2. Philosophy and Teachings

3. Contribution to Indian Culture

4. Influence on Youth and Education

5. Social Reforms

6. Personal Qualities

7. Legacy and Continued Relevance

1. Early Life and Spiritual Quest

2. Philosophy and Global Impact

3. Reforms and Nationalism

4. Legacy and Relevance

1. Who Was Swami Vivekananda And Why Is He Famous?

2. What Are The Main Teachings of Swami Vivekananda?

3. How Did Swami Vivekananda Contribute to Indian Nationalism?

List Of Christmas Words That Start With K

Surprising Bobcat Facts for Kids

Facts and Information About Rosa Parks for Kids

The Story of The Little Match Girl For Kids

50 Kindness Quotes For Kids

10 Tips to Get Your Autistic Child to Talk

245 Rare Boy & Girl Names with Meanings

Top 22 Short Moral Stories For Kids

170 Boy & Girl Names That Mean 'Gift from God'

800+ Unique & Cute Nicknames for Boys & Girls

Avengers Coloring Pages - Free Printable Pages For Kids

Spring Songs for Preschoolers and Kids to Celebrate the Season

20 Things to Do in Philadelphia With Kids

Pikachu Coloring Pages - Free Printable Pages For Kids

Essay on Swami Vivekananda for Students and Children

Childhood Days

Meeting with Ramkrishna Paramhansa and Harmonization of Indian Culture